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PRINCETON,    N.     J. 


BX    5930     .H64 

Hopkins,  John  Henry,  1792- 

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THE 


PRIMITIVE    CHURCH, 


COMPARED  WITH 


THE    PROTESTANT    EPISCOPAL    CHURCH, 


OF  THE  PRESENT  DAY  : 


BEING  AN  EXAMINATION  OF  THE  ORDINARY  OBJECTIONS 
AGAINST  THE  CHURCH,  IN  DOCTRINE,  WORSHIP  AND  GOVERNMENT, 

DESIGNED  FOR  POPULAR  USE  ;    WITH  A 

DISSERTATION  ON  SUNDRY  POINTS  OF  THEOLOGY  AND  PRACTICE, 

CONNECTED  WITH  THE  SUBJECT  OF  EPISCOPACY. 


BY  JOHN  HENRY^HOPKINS,  D,  D. 

Bishop  of  the  Protestant  Episcopal  Cliaich  in  the  Diocese  of  Vermont. 


Thus  saith  the  Lord,  Stand  ye  in  the  ways,  and  see,  and  ask  for  the 

OLD  PATHS,  WHERE  IS  THE  GOOD  WAY,  AND  WALK  THEREIN. — JeR.  VI.  16. 


BURLINGTON : 

SMITH     AND     HARRINGTON. 

1835. 


Entered  according  to  act  of  Congress,  in  the  year  1835, 
By  Smith  &  Harrington, 
in  the  Clerk's  office  of  the  district  of  Vermont. 


TO  THE  CAUSE 

OF 

APOSTOLIC    ORDER, 

AS  IT  WAS  RECORDED  IN  THE  SCRIPTURES  OF  TRUTH, 

ESTABLISHED   IN  THE  PRIMITIVE  CHURCH, 
AND  STILL  REMAINS  IN  ALL  ITS  ESSENTIAL  PRINCIPLES, 

WITH  THE   PROMISE  OF  CHRIST 

TO  INSURE  ITS  PERPETUITY, 

THIS  VOLUME, 

AN  IMPERFECT  OFFSPRING  OF  A  ZEALOUS  WILL, 

(S  DKOICATEO 

BY  THE  AUTHOR. 


Digitized  by  tine  Internet  Arciiive 

in  2009  witii  funding  from 

Princeton  Tlieological  Seminary  Library 


littp://www.arcli  ive.org/details/primitivecliurclicOOIiopk 


.BEC, 

I'HSGLOGIGlo/ 


PREFACE. 


The  main  design  of  the  following  book,  was  to  give  informa- 
tion to  the  very  many  persons  in  the  author's  field  of  labor, 
whose  ideas  of  the  Protestant  Episcopal  Church  have  been  of 
the  most  erroneous,  and  consequently  unfavorable  character. 
Hence,  he  has  endeavored  to  state  the  common  objections  to 
the  Church,  as  they  actually  exist,  and  has  confined  himself, 
in  answering  them,  to  the  kind  of  argument  which  he  had 
found  most  satisfactory  in  the  course  of  his  past  experience. 

The  author  is  well  aware  that  there  are  several  valuable 
works  in  print,  admirably  adapted  to  the  same  end,  and  the 
more  deserving  of  encouragement  because  they  are  the  pro- 
ductions of  our  own  writers.  The  apology  of  the  late  lament- 
ed Bishop  Hobart,  Dr.  Bowden's  letters  to  Dr.  Miller,  Dr. 
Cooke's  excellent  Essay,  the  popular  Sermons  of  Dr.  Chapman, 
the  Episcopal  Manual  of  the  late  pious  Dr.  Wilmer,  are  all 
works  of  merit,  with  the  usefulness  and  acceptableness  of 
which,  the  present  volume  is  neither  designed  nor  expected 
to  interfere.  The  views  of  the  author,  however,  are  not,  in  all 
respects,  the  same  with  some  of  these  highly  esteemed  writers  ; 
and  the  train  of  reflection  which  he  has  presented  in  the  dis- 
cussion of  the  nature  and  powers  of  the  Episcopal  oifice,  al- 
though familiar  to  his  thoughts  and  frequently  expressed  by 
him  in  conversation  for  many  years,  has  not  hitherto  received 


so  prominent  a  place  in  our  publications,  as  it  seems  to  re- 
quire. 

He  is  also  aware  that  some  of  his  opinions  will  be  found  un- 
acceptable to  numbers  of  good  and  respectable  men,  as  well 
within  as  without  his  own  communion,  and  he  knows  of  nopar- 
ty,  to  whom,  as  a  whole,  he  can  turn,  with  the  confidence  of 
receiving  commendation.  His  views  on  the  Baptismal  office, 
on  Revivals,  on  the  Temperance  Society,  on  Episcopacy,  and 
on  sundry  important  questions  discussed  in  the  Dissertation, 
will  be  found  objectionable  to  many  :  to  some  for  one  cause, 
and  to  some  for  another ;  but  perhaps  to  most,  for  the  very  com- 
mon reason,  that  they  have  always  thought  differently.  Nor 
will  the  censure  of  such  judges,  either  surprise  or  grieve  the 
author.  He  has  not  lived  so  long  without  discovering,  that 
the  majority  of  men  are  too  indolent  or  too  prejudiced  to  re-ex- 
amine an  opinion  which  they  have  once  adopted  and  expres- 
sed ;  and,  hence,  their  estimate  of  other  minds,  like  Swift's 
playful  definition  of  orthodoxy,  turns  upon  the  simple  ques- 
tion, Does  the  writer  think  as  I  do?  or  does  he  think  like 
those  who  lead  the  party  to  which  I  choose  to  belong  ?  If  yea 
— he  speaks  like  an  oracle.  If  nay — '  there  is  no  truth  in 
him.' 

In  the  face,  however,  of  this  danger,  the  author  has  con- 
ceived it  his  duty  to  proceed  ;  not  because  he  is  insensible  to 
praise,  or  regardless  of  censure,  but  because  the  '  Soldiers  of 
Christ'  may  not  be  turned  aside  from  the  maintenance  of  his 
truth,  by  any  suggestion  of  a  personal  nature.  The  subjects 
on  which  his  ideas  may  be  thought  most  peculiar,  have  been 
under  his  examination  for  years,  not  only  with  the  best  atten- 
tion in  his  power,  but  with  all  the  helps  he  could  derive  from 
the  learned  labors  of  others.     The  opinions  here  presented. 


PREFACE,  Vli 

therefore,  are  not  hasty  nor  crude,  nor  are  they  in  any  respect, 
netv  doctrines.  But  they  are  results  derived,  as  he  conceives, 
from  the  Fountain  of  Truth,  approved  by  the  primitive  Church, 
and  sustained  by  the  principles  of  the  reformation ;  and  he 
puts  them  forth  because  he  believes  them  to  be  the  truth, 
and  because  he  is  fully  persuaded  that  the  interests  of  truth 
are  identical  with  the  interests  of  the  Gospel. 

But  although  the  ideas  expressed  in  the  following  pages,  are 
neither  new  nor  hastily  adopted  by  the  author,  yet  he  has  to 
acknowledge  that  they  have  been  somewhat  hastily  put  togeth- 
er : — too  hastily  for  his  own  satisfaction,  and — it  may  be — for 
the  satisfaction  of  his  friends.     His  apology  rests  upon  his 
strong  desire,  that  the  chapters  contained  in  the  latter  part  of 
the  dissertation,  and  treating  on  our  ecclesiastical  judiciary 
system,  might  be  placed  before  the  Church  some  months  previ- 
ous to  the  approaching  General  Convention,  in  the  hope  that 
some  course  may  there  be  taken  which  might  save  his  own 
diocese  the  trouble  of  any  particular  legislation  on  the  subject, 
and  enable  our  clergy  and  our  people  to  arrive  at  definite  con- 
clusions on  a  class  of  topics,  always  of  high  practical  impor- 
tance to  the  peace,  the  order,  and  the  character  of  the  Church, 
hut  only  felt  to  be  of  consequence,  unhappily,  during  those 
occasional  emergencies,  which  occur  but  rarely,  and  do  not 
continue  long.     Doubtless,  this  is  one  reason  why  the  subject 
has  not  been  fully   provided  for   before.     Surely,  however, 
since  the  Church  possesses  a  constitution  and  laws,  it  is  high 
time  that  all  should  know,  who  are  the  judges,  whose  official 
duty  it  is  to  construe  them.     Surely,  since  we  have  Governors 
or  Presidents  appointed  over  our  dioceses,  and  justly  charac- 
terize them  as  having  descended  from  the  original  Apostolic 
platform,  it  is  high  time  to  understand  what  powers  they  have 


via  PREFACE. 

derived  from  that  primitive  source,  and  how  they  are  to  be 
sustained  in  exercising  them.  And  as  these  topics  involve 
principles  of  equal  interest  to  every  partof  the  Church,  it  seems 
fit  that  they  should  not  be  asserted  in  any  particular  diocese, 
until  the  whole  Church  has  had  an  opportunity  of  acting,  un- 
derstandingly,  upon  them. 

Separated,  as  we  are,  from  each  other,  throughout  the  wide 
extent  of  the  United  States,  and  each  continually  occupied  by 
those  daily  duties  which  may  not  be  slighted  nor  postponed, 
the  author  had  no  method  within  his  reach,  more  likely  to 
turn  the  attention  of  the  General  Convention  to  the  defects  of 
our  ecclesiastical  judiciary  system,  than  an  early  publication 
of  this  volume.  Let  this  be  accepted  as  his  motive  for  a  mea- 
sure of  haste,  which  under  other  circumstances,  he  would 
himself  have  deprecated  ;  although  he  does  not  aspire  to  that 
class  of  authorship,  which  finds  a  stimulus  for  protracted  la- 
bor, in  the  hope  of  wide  renown,  or  in  the  anticipated  praises 
of  posterity. 

The  writer  has  but  one  word  to  add,  and  that  is  on  the  sub- 
ject of  his  authorities.  He  thought  it  better  to  confine  himself  to 
a  few  distinguished  names  in  two  particular  periods — the  first, 
the  period  of  the  primitive  Church  before  the  Nicene  Council 
— the  second,  the  period  connected  with,  and  immediately 
succeeding  the  reformation.  Irena^us,  Tertullian,  Cyprian 
and  Eusebius,  of  the  first, — Luther,  Melancthon,  Calvin, 
Hooker,  Chillingworth,  Burnet,  &/C.of  the  second,  are  chiefly 
cited.  The  notes  were  in  no  instance  taken  at  second  hand ; 
and  therefore,  he  considers  himself  altogether  responsible  for 
their  entire  fidelity  :  and  the  originals  are  added,  at  the  foot 
of  the  page,  in  order  that  all  who  prefer  it  may  make  their 
own  translation.     The  limits  assigned  to  the  book,  which  it 


PREFACE. 


was  important  to  confine  within  a  moderate  compass,  obliged 
the  author  to  adopt  this  course,  instead  of  undertaking  to  ex- 
patiate at  large  through  the  immense  field  of  learning,  which 
has  been  cultivated — and  sometimes  unprofitably  enough — on 
the  subjects  in  question.  Nor  even  upon  this  plan,  has  he 
given  place  to  more  than  a  small  part  of  the  passages  which 
he  had  noted  for  insertion ;  although,  if  he  is  not  greatly  de- 
ceived, there  will  be  found  an  ample  sufficiency  of  the  best 
authority  on  every  point  which  called  for  its  support. 

He  commits  his  humble  work  to  the  candid  consideration  of 
his  readers ;  and  especially  to  the  blessing  of  Him,  who  is  the 
Great  Head  of  the  Church,  and  who  has  promised  to  be  with 
it,  '  alicay,  even  to  the  end  of  the  world.' 

Burlington,  Vermont,  \ 
May  M,  1835.        ] 


CONTENTS. 


Lecture  I.  The  command  to  come  to  Christ — Obediencf 
rendered  to  it  by  uniting  with  his  Apostles — The  Church 
established  by  them  still  exists — And  the  necessity  for  uni- 
ting with  it  is  still  the  same — How  is  this  to  be  done  in  our 
day,  when  the  Church  is  so  much  divided — All  sects  can- 
not be  equally  near  the  Apostolic  system — Christians  are 
therefore  bound  to  examine  and  select  that  Church  which 
is  the  most  Scriptural  and  Primitive — We  may  not  con- 
demn our  Christian  brethren,  since  God  is  the  Judge — But  it 
is,  nevertheless,  absurd  to  say,  that  error  is  equally  safe 
with  truth — The  society  of  Friends — The  Svvedenborgi- 
ans — The  Roman  Catholics — Our  own  branch  of  the  uni- 
versal Church  is  the  nearest  to  the  Apostolic  pattern — Rea- 
sons for  the  present  undertaking.         .         .  1 — 12 

Lecture  IL  The  Protestant  Episcopal  Church  misunder- 
stood and  therefore  misrepresented — The  particular  accu- 
sations popularly  brought  against  it — First,  that  Episcopali- 
ans do  not  believe  in  any  spiritual  change  of  heart — an 
inference  drawn  from  our  baptismal  office — Quotations  from 
the  Liturgy — The  Catechism — The  twenty  seventh  article, 
— Regeneration  in  baptism — What  is  this  regeneration — 
What  is  a  change  of  heart — It  is  synonymous  with  the  re- 
pentance and  faith  required  of  those  who  receive  adult  bap- 
tism— Modern  theologians  have  confounded  regeneration 
with  this  change,  whereas  they  are  distinct  things — Regen- 


Xll  CONTENTS. 

eration  is  the  act  of  our  adoption  to  be  the  children  of  God 
— The  ordinance  appointed  to  seal  the  promise  of  this  ad- 
option is  baptism — In  the  case  of  adults  to  be  baptised,  the 
change  of  heart  must  precede  baptism — In  the  case  of  in- 
fants this  change  must  follow — Analogy  drawn  from  the 
ancient  laws  regarding  the  adoption  of  the  children  of  oth- 
ers— What  benefit  do  infants  derive  from  baptism — What  is 
the  quality  of  the  divine  blessing  granted  to  them  in  bap- 
tism— The  Church  contemplates  and  requires  that  children 
should  receive  a  religious  education.         .         .         13 — 34 

Lecture  III.  The  objection  made  to  sponsors  in  baptism — 
Explanation  of  the  sponsor's  duty — Analogy  from  the  prin- 
ciples of  human  law — Brief  sketch  of  the  history  of  infant 
dedication — The  rite  of  circumcision — Its  true  character 
— Examination  of  the  argument  of  our  Baptist  brethren — 
The  circumstances  of  the  Apostles  in  reference  to  the  Mo- 
saic system — The  analogy  of  the  two  dispensations — Au- 
thority of  the  New  Testament  on  the  nature  and  privilege 
of  baptism — Sentiments  of  the  primitive  fathers — Irenaeus 
— Tertullian — Cyprian — The  same  on  sprinkling  or  affu- 
sion— Sentiments  of  the  Reformers — Luther — Calvin — The 
Confession  of  Augsburg — Melancthon — Hooker — Recapit- 
ulation— Conclusion.         .....      35 — 69 

Lecture  IV.  Confirmation — Definition  of  this  ordinance — 
Antiquity  of  the  laying  on  of  hands,  in  token  of  a  benedic- 
tion— Apostles  laid  their  hands  on  all  who  were  baptised — 
Calvin's  objection  examined — Its  absurdity  demonstrated 
— True  principle  laid  down  elsewhere  by  Calvin  himself — 
The  primitive  Church  on  Confirmation — Tertullian — Cyp- 
rian— Urban — The  Council  of  Aries — The  Reformers  on 
Confirmation — Luther  retained  it  in  his  system— Calvin 
praised  its  primitive  use  and  wished  it  restored — He 
denied  that  it  was  of  Apostolic  origin  in  his  first  work,  but 
admitted  it  in  his  last — Objection  that  it  is  a  Popish  prac- 
tice, considered  and  answered — The  folly  of  quarrelling  with 


CONTENTS. 


the  Bible  and  the  Apostles  for  the  sake  of  differing  with  the 
Church  of  Rome — Distinction  between  the  doctrine  of 
that  Church  and  ours  upon  the  subject  of  confirmation — 
(Qualifications  for  confirmation  are  repentance  and  faith,  or 
a  change  of  heart— Proved  from  the  Liturgy  and  Catechism 
— Objections  to  certain  expressions  in  the  Liturgy  answer- 
ed— Other  objections  answered — Review — Conclusion. 

70-103 

Lecture  V.  The  charges  brought  against  the  Church  on 
the  score  of  missions — The  Bible  Society — Prayer  meet- 
ings— Revivals — Dangers  of  the  modern  revival  system — 
The  good  effected  by  it  can  be  done  as  well  and  more  safe- 
ly in  the  old  way — The  defect  of  the  ministry  lies  in  the 
private  rather  than  in  i\\e  public  walk  of  their  official  duty 
— Mode  of  exciting  the  zeal  of  our  people  most  to  be  com- 
mended— The  defect  and  the  proper  remedy.       104 — 125 

Lecture  VL  The  progress  of  the  age — The  Temperance 
Society-^The  Episcopal  Church,  as  a  body,  accused  of  not 
uniting  with  it — Reasons  assigned  at  large.  126 — 152 

Lecture  VIL  The  privilege  of  worshipping  the  Almighty — 
Our  mode  the  subject  of  many  objections — The  use  of  min- 
isterial garments  justified  by  Scripture  and  the  primi- 
tive Church — The  surplice — Biblical  proof — Primitive 
practice — Spiritual  associations — Objection  that  it  is  a  rem- 
nant of  Popery,  and  derived  from  the  priests  of  Isis,  an- 
swered— Forms  of  prayer — The  Old  Testament — Our 
Lord's  example — The  Lord's  prayer — Practice  of  the  Jew- 
ish synagogue — Buxtorf's  testimony — Cyprian  on  the  Lord's 
prayer — Chrysostom  on  the  Lord's  prayer — The  primitive 
liturgies — Impossibility  of  liturgies  being  universally  adop- 
ted if  the  Apostolic  Church  had  been  accustomed  to  ex- 
temporaneous worship — Principle  on  which  the  English  re- 
formers proceeded — The  proper  mode  of  conducting  the 
service — Preparatory   prayer — Postures — Responses — Mu- 


XIV  CONTENTS. 

sic — The  spirit  of  piety  essential — The  approbation  of 
Calvin,  Baxter,  Wesley — The  experience  of  all  Christen- 
dom for  fifteen  centuries,  and  the  greater  part  of  it  to  this 
day  in  favor  of  liturgies — The  testimony  of  those  who  have 
tried  both  modes — Conclusion.         .         .  153 — 184 

Lecture  VIII.  Government  necessary  in  all  the  relations  of 
the  social  state — Church  government  a  subject  which 
ought  to  interest  every  Christian — Oar  system  misrepre- 
sented as  being  unscriptural,  Popish,  hostile  to  liberty,  and 
out  of  character  with  republican  institutions — Four  kinds 
of  Church  government — The  Episcopalian  is  the  middle 
between  extremes — The  general  ground  of  the  Episcopal 
doctrine  on  this  subject — The  patriarchal  system — The 
Aaronic  priesthood — The  Saviour,  the  Apostles,  and  the 
Seventy — The  Apostles,  the  Presbyters,  and  the  Deacons — 
The  Apostles  closed  their  labours  by  putting  men  in  their 
own  othce  to  ordain  and  govern  particular  districts — Coun- 
cils assembled  in  cases  of  difficulty — The  progress  of  Po- 
pery after  the  time  of  Constanstine — The  Church  of  Eng- 
land and  the  Protestant  Episcopal  Church  of  the  United 
States  possess  the  ecclesiastical  government  of  the  primi- 
tive system,  the  latter  being  reformed  to  the  earliest  mo- 
del. Objections  of  Dr.  Miller,  the  champion  of  Presbyte- 
rianism,  discussed  and  refuted  in  their  order — His  error 
with  respect  to  the  Apostolic  commission — Futility  of  the 
argument  derived  from  the  interchange  of  the  names  bishop 
and  presbyter — Error  of  his  assertion  that  the  government 
of  the  Church  was  committed  to  Presbyters — Error  of  his 
assertion  that  presbyters  ordained — Error  of  his  assertion 
that  the  synagogue  was  the  model  of  the  Christian  Church 
— General  view  of  the  priestly  office — The  true  analogy  of 
the  Church  is  to  be  sought  for  in  the  Aaronic  priesthood — 
Buxtorf  on  the  Jewish  synagogue — Testimony  of  Scripture 
directly  opposed  to  Dr.  Miller's  hypothesis — Leading  princi- 
ples of  the  priesthood  designed  to  be  the  lasting  heritage  of 


CONTEXTS.  XV 

the  redeemed — Correspondence  of  the   threefold  ministry 
with   spiritual  principle 185 — 236 

Lecture  IX.  The  testimony  of  the  primitive  Church  in  fa- 
vour of  the  Episcopal  system — Irenteus — Tertullian — Cyp- 
rian— Extent  of  the  bishoprick  of  Rome  in  the  time  of  Cyp- 
rian— Eusebius'  testimony  of  the  state  of  the  Church  prior 
to  the  conversion  of  Constantine — Calvin's  praise  of  prim- 
itive Episcopacy — Contrast  between  Calvin  and  his  suc- 
cessors on  this  subject — Luther  and  Melancthon  on  Epis- 
copacy— Le  Clerc  on  Episcopacy — rGrotius  on  the  same — 
Recapitulation — Conclusion.       .         .         .         237 — 266 

Lecture  X.  The  accordance  of  the  government  of  the 
Protestant  Episcopal  Church,  with  republican  principle — 
The  Federal  unity  of  the  Church — The  districts  allotted  to 
the  bishops — The  official  character  of  a  bishop,  threefold, 
including  that  of  a  father,  of  a  governor  and  of  a  judge — 
The  term  father  explained — It  is  a  name  of  love — but  has 
no  connexion  with  power — The  office  of  governor  defined — 
That  of  judge  demonstrated  more  at  large,  first  from  the 
reasonableness  of  such  an  office  in  every  government  of  law 
and  order,  secondly  from  Scripture — Proved  from  the  Epis- 
tles to  Timothy  and  Titus — from  the  Apocalypse — from  the 
Apostolic  succession — Cyprian  quoted  on  this  point — Cal- 
vin's admission  of  the  same  principle — Boehmer's  state- 
ment of  the  canon  law  on  the  same — Hooker — Jeremy 
Taylor — Archbishop  Potter  on  the  same— Power  of  the 
Diocesan  and  General  Conventions — Difference  in  this  re- 
spect between  the  Church  of  England  and  the  American 
system  of  Episcopacy — The  responsibility  of  bishops  is 
the  same  with  the  responsibility  of  the  civil  judge — Con- 
trast between  the  Episcopal  and  the  Roman  system — In- 
justice of  classing  them  together — Conclusion. 

Lecture  XL  Importance  of  Christian  unity — Difficulty  at- 
tending the  common  methods  of  attempting  it — No  unity 


I  CONTENTS. 

of  people  without  unity  of  ministers — This  is  impossible  in 
the  present  distracted  state  of  religious  sentiment — Illus- 
trations of  this  position — Folly  of  attempting  to  effect  un- 
ion with  other  denominations  by  departing  from  the  rules  of 
the  Church — Bigotry  and  intolerance  condemned — But 
•zeal  and  frankness  in  the  defence  of  religious  truth  are  es- 
sential— What  is  the  course  of  duty  in  the  selection  of  our 
Church,  under  the  difficulties  of  sectarian  discord — We 
must  try  the  claims  of  each  sect  by  the  Apostolic  rule,  and 
chuse  accordingly — The  idea  of  the  restoration  of  primi- 
itive  unity  pursued — How  it  seems  alone  possible  to  ac- 
complish such  a  result — A  reverie  on  this  subject — Conclu- 
sion  293—310 


CONTENTS  OF  THE  DISSERTATION. 


CHAPTER  I. 

Is  Episcopacy  a  divine  or  a  human  institution  ?  Answer,  di- 
vine—  First  proof  from  the  appointment  of  Christ.  Second 
proof  from  the  authority  of  the  Apostles.  Quotation  from 
Hooker.  312-315 

CHAPTER    II. 

Is  Episcopacy  essential  to  the  being  of  a  Church  ?  Answer, 
that  it  would  not  seem  so — Without  it,  the  Church  is  maim- 
ed or  mutilated  to  a  very  serious  extent,  but  may  exist  not- 
withstanding, in  all  respects  that  are  absolutely  essential  — 
Bishops  not  the  head  of  the  Church,  but  Christ — The  no- 
tion of  any  earthly  head  leads  to  Popery.  Theiefore  the 
necessity  for  councils  when  any  agreement  of  the  whole  is 
required.  Hooker's  definition  of  the  Church  universal — 
Schismatics  are  a  part  of  it — And  even  heretics  them- 
selves. 316—320 

CHAPTER    III. 

How  does  this  doctrine  quadrate  with  the  nineteenth  and 
twenty  third  articles?  Those  articles  set  forth,  and  also  the 
preface  to  the.  ordinal  — Explanation  of  the  difference — 
Quotation  trom  bishop  Burnet  on  the  articles — Quotation 
from  Hooker — Quotation  from  Chillingworth.       321 — 330 

CHAPTER  IV. 

What  effect  has  this  doctrine  upon  the  subject  of  the  sacra- 
ments ?  Tlfe  essentials  of  the  sacraments  consist  of  the  el- 
ements, the    words,  and  the  grace  attached  to  them — The 


XVni  CONTENTS. 

minister  is  of  the  ordrr  and  not  of  the  essence  of  the  sac- 
rament—  Different  views  entertained  on  this  point — It  is  a 
sin  of  the  nature  of  sacrilege,  for  any  but  the  regularly  com- 
missioned ministry  to  administer  the  sacraments,  unless  un- 
der the  plea  of  reasonable  necessity,  but  the  sacrament  is 
not  thereby  destroyed — Doctrine  of  lay  baptism  advocated 
by  Hooker  —Argument  drawn  from  the  supposed  analogy 
of  the  acts  of  a  judge  being  void  unless  he  has  a  regular 
commission,  answered  by  Hooker — Bishop  Burnet  on  the 
same  subject — Bishop  White  on  the  same — The  practice 
of  the  Church  both  in  England  and  in  the  United  States 
in  favor  of  the  validity  of  lay  baptism.  331 — 338 

CHAPTER  V. 

What  light  does  St.  Paul  shed  on  this  subject;  in  his  Epistle 
to  th€  Corinthians  ?  The  condition  of  the  Gentile  Church- 
es— They  must  have  been  destitute  of  any  settled  regular 
ministry  for  a  few  years  after  theii  first  organization — Un- 
der those  circumstances  of  real  necessity,  they  were  allow- 
ed to  administer  the  sacraments  without  distinction,  until 
they  could  have  a  ministry  ordained — The  opinion  of  Arch- 
bishop Potter  examined — Hooker's  opinion  that  prophets  as 
such,  had  no  authority  in  the  ministerial  offices — Proof  that 
the  prophets  among  the  Corinthians  were  not  invested  with 
any  ofiicial  distinction,  because  the  apostle  tells  them  that 
they  may  all  prophesy  one  by  one— But  this  state  of  things 
was  not  designed  for  a  continuance — It  was  a  state  of  un- 
avoidable imperfection  arising  from  and  only  justified  by 
necessity — The  error  of  those  sects  who  take  their  model 
from  this  stage  of  the  ecclesiastical  system — The  second 
stage  of  the  Apostles'  work  was  when  presbyters  and  dea- 
cons were  ordained  for  those  Churches — and  the  third 
stage  was  when  there  were  governors  appointed  over  districts 
like  Timothy  and  Titus,  with  Apostolic  powers — We  are 
bound  by  the  last,  because  it  was  the  perfection  of  the 
Apostolic  work.  339 — 346 


CONTENTS.  XlX 

CHAPTER  VI. 

If  the  non-episcopal  Churches  have  a  ministry  and  the  sub- 
stance of  the  sacraments,  along  with  the  general  truth  of 
the  Gospel,  what  advantage  hath  episcopacy  1  The  advan- 
tage of  a  perfect  over  an  imperfect  system-^-of  best  over 
good  and  better — Of  manhood  over  childhood,  &c. — The 
difficulty  of  the  exclusive  doctrine — ^Calvin,  Melancthon 
andBeza. 347—351 

CHAPTER  VII. 

From  what  source  are  we  to  derive  our  ideas  of  the  official 
character  and  powers  of  bishops  ?  From  the  Scripture,  the 
primitive  Church,  and  the  Church  of  England,  modified  and 
restrained  in  those  respects  which  are  provided  for  in  our 
constitution  and  canons — The  theory  that  the  bishops  have 
no  power  except  what  our  own  constitution  and  canons  p-ive 
them,  shewn  to  be  in  utter  hostility  with  all  episcopal  prin- 
ciple, with  the  ordination  office,  and  with  the  history  of  the 
American  Church — Extracts  from  the  correspondence  be- 
tween our  Church  and  the  English  prelates,  previous  to  the 
consecration  of  our  bishops.  Dangers  of  party  strife — 7^en- 
dency  to  it  in  the  political  atmosphere  of  our  country. 

352—362 

CHAPTER   VIII. 

Is  it  safe  to  commit  the  judicial  power  to  the  hands  of  the 
bishops  ?  It  is  there  already,  and  can  be  nowhere  else  on 
true  episcopal  principles.  But  the  presbyters  are  the  bish- 
op's council,  by  official  right.  The  privilege  of  appeal  ought 
to  be  guarantied  to  every  one,  from  the  judgment  of  a  sin- 
gle bishop,  to  the  house  of  bishops,  by  analogy  with  the 
course  of  the  primitive  Church,  and  the  Church  of  England. 
Reasons  in  favor  of  such  a  provision.  .  363 — 367 

CHAPTER  IX. 

In  what  manner  should  Ecclesiastical  trials  be  conducted,  so 
as  to  insure  the  attainment  of  justice,  with  a  due  regard  to 


XX  CONTENTS. 

the  rights  of  the  accused,  and  the  order  of  the  proceedings? 
The  civil  and  canon  law.  Proctors  or  advocates.  Jurisdic- 
tion of  the  court.  Measure  of  publicity.  Extract  from 
Hooker. .        367—373 

CHAPTER  X. 

Is  it  not  better  for  the  Church  that  their  general  convention 
should  legislate  for  the  whole  body,  on  all  subjects  of  uni- 
versal concern  ?  Analogy  between  the  Federal  and  State 
governments  does  not  apply  here.     Conclusion.    374 — 380 


LECTURE   I. 


1  Thess.  v.  21. 

PROVE  ALL  THINGS,  HOLD  FAST  THAT  WHICH  IS  GOOD. 

'  Come  unto  me  all  ye  that  are  weary  and  heavy  laden,  and 
I  will  give  you  rest,'  is  the  gracious  command  and  sure 
promise  of  the  Redeemer.  And  the  mode  in  which  we 
are  to  obey  the  command  so  as  to  obtain  the  fulfilment  of 
the  promise,  was  set  forth  by  the  Apostle  Peter,  on  the  day 
of  Pentecost,  when  he  said  to  the  conscience-stricken  mul- 
titude, '  Repent  and  be  baptised  every  one  of  you,  for  the 
remission  of  sins,  and  ye  shall  receive  the  Holy  Ghost.'  Of 
those  who  heard  this  exhortation,  three  thousand  converts 
yielded  their  hearts  to  Christ  Jesus  without  delay,  acknow- 
ledging him  as  the  Lord  of  life  and  glory.  They  were 
baptised  forthwith,  and  taken  into  communion  with  the 
Apostles ;  and  thus  was  formed  the  Church  of  God  under 
the  Gospel  dispensation,  to  which  we  are  told  '  the  Lord  ad- 
ded daily  such  as  should  be  saved.' 

That  Church,  my  brethren,  still  exists,  to  attest  the  truth 
and  power  of  its  divine  Master.  Compared,  in  the  begin- 
ning, to  a  grain  of  mustard  seed,  it  has  become  a  great  tree, 
with  many  branches.  And  still,  those  who  would  be  saved 
must  be  added  unto  it,  must  profess  the  same  repentance  and 
faith,  and  receive  the  same  ordinances,  and  hold  communion 
with  its  ministry,  for  there  is  no  other  mode  revealed  whereby 
we  may  enter  the  kingdom  of  heaven. 
1 


2  THE  VARIETY  OF  SECTS  LECTURE  1. 

But  how  is  this  to  be  done  satisfactorily,  in  our  day  ?  At 
first,  the  Church  was  one ;  the  Apostles  were  united;  yea,  the 
thousands  who  were  converted  by  their  preaching,  were  of 
one  heart  and  one  soul,  and  no  man  desirous  of  coming  to 
Christ  could  mistake  the  body  to  which  he  should  attach 
himself.     Would  to  heaven  that  It  were  so  still !     But,  un- 
happily, the  same  depravity  of  nature,  which,  since  the  fall, 
has  always  striven  against  the  truth  of  God,  in  process  of 
time  obscured,  and  almost  obliterated   the  features  of  the 
Apostolic  system.     As  the  Church  under  the  patriarchal 
dispensation  became  corrupted  by  idolatry — as   Israel,  al- 
though  favored  by  the  miraculous  interpositions  and   re- 
corded institutions  of  the  Lord,  fell  into  the  same  snare, — 
so  the  lapse  of  a  few  centuries  brought  upon  the  Apostolic 
Church,  a  flood  of  superstition   and  of  error,  which  rolled 
onwards,  continually  swelling  to  its  height,  under  the  influ- 
ence of  popery,  until  it  was   checked   and  driven  back  by 
the  reformation.     Then,  led  by  the   Spirit   of  Truth,  and 
faithfully  endeavoring  to  be  guided  by  the  Scriptures,  Lu- 
ther,  and  Calvin,  and  Zuinglius,   and   the  martyrs  of  the 
Church  of  England,  did,   indeed,    victoriously  resist   the 
usurpations   and  expose   the   sophistry  of  the  Church  of 
Rome.     They  did  succeed  in  rescuing  multitudes  from  the 
yoke  of  priestly  tyranny,  and  in  establishing  a  far  purer  and 
more  Scriptural  system.     But  to  restore  the  primitive  union 
of  the  Church  of  Christ  was  impossible.     Nay,  they  could 
not  even  establish  union  amongst  themselves  ;  for  although, 
in  the  fundamental  articles  of  faith,  there  was  a  very  close 
and  true  agreement,  yet  in  the  doctrine  of  the  sacraments, 
in  the  mode  of  worship,  and   in  the  ministry,  there   were 
difterences  not  capable  of  reconcilement.     Nor  was  this  un- 
happy diversity  the  extent  of  the  evil ;  for,  since  the  days 
of  the  reformers,  the  propensity  to  discord  has  increased, 


LECTURE  1.  PRODUCTIVE   OF   DIFFICULTY.  3 

untilit  passes  the  learning  of  most  men  to  count  the  variety 
of  sects,  or  trace  the  causes  of  their  separation. 

It  is  an  unfaihng  ground  of  humble  thankfulness  with 
those  who  belong  to  the  English  branch  of  the  reformation, 
that  this  grievows  multiplication  of  schisms  did  not  arise  in 
the  communion  of  that  Church.  Thanks  be  to  God,  that 
the  principles  of  primitive  order  which  her  martyred  re- 
formers were  led  to  adopt,  remain  to  this  hour,  undisturbed 
by  any  religious  commotion,  firmer  from  every  assault,  and 
brighter  from  every  examination.  Above  all,  we  would 
render  our  praises  to  his  gracious  Providence,  that  amongst 
the  free  institutions  of  this  favored  country,  the  only  de- 
scendant from  the  Church  of  England — the  Protestant 
Episcopal  Church  of  the  United  States — stands  unconnect- 
ed with  any  civil  government,  untrammelled  by  any  union 
of  Church  and  State,  on  the  simple  foundation  of  Scriptu- 
ral truth  and  Apostolic  sanction.  No  other  foundation  do 
we  desire  ;  no  other  sanction  do  we  ask  ;  for  it  was  to  the 
Apostolic  Church  the  promise  of  the  Saviour  was  given, 
*  Lo  I  am  with  you  alway,  even  to  the  end  of  the  world.' 

But  although  we  are  justified  in  thus  disclaiming  all  part 
or  lot  in  the  dissentions  and  divisions  of  the  Church  of 
Christ,  still  the  fact  that  these  dissentions  and  divisions  ex- 
ist, is  not  the  less  a  stunnbliflg  block  in  the  way  of  those 
who  desire  to  be  united  to  the  Saviour.  The  intelligent 
believer  cannot  help  knowing,  that  in  the  variety  of  reli- 
gious opinions  he  is  liable  to  be  led  astray.  He  cannot 
■suppose  that  all  the  sects  are  equally  nght,  when  he  finds 
them  mutually  opposed  in  the  bitter  animosity  of  polemic 
warfare.  He  cannot  think  that  the  Prince  of  peace  de- 
signed his  followers  to  be  thus  divided  into  hostile  bands, 
who  should  be  held  back  from  the  conquest  of  the  world, 
by  their  constant  feuds  amongst  each  other.     And  the  dan- 


4  DUTY  OF   CHRISTIANS  LECTURE  1. 

ger  is  not  seldom  to  be  apprehended,  that  the  distraction  of 
judgment — the  difficulty  of  choice  amongst  the  various  par- 
ties in  the  Lord's  household  may  keep  many  a  willing  heart 
in  suspense,  and  serve  as  an  apology  for  procrastination, 
until  the  hour  of  decision  has  gone  by,  and  perhaps  until 
the  very  day  of  grace  has  departed. 

Under  these  circumstances,  it  is  no  wonder  that  the 
choice  of  the  awakened  mind  is  commonly  a  matter  of  cus- 
tom, or  of  caprice,  or  of  personal  partiality.  The  convert 
desires  to  devote  himself  to  Christ,  and  seek  his  favor  in 
the  way  of  his  own  divine  appointment  ;  but  instead  of  pa- 
tiently examining  whicli  of  the  various  denominations  around 
him  agrees  best  with  the  Apostolic  Church,  he  determines 
his  selection  in  favor  of  that  particular  sect  in  which  he 
was  brought  up,  or  which  happens  to  be  most  convenient, 
or  with  the  minister  of  which  he  may  be  most  pleased. 
Manifestly,  however,  this  course  is  not  reconcilable  with 
sound  judgment  or  right  reason.  It  is  the  express  com- 
mand of  the  Apostle  that  we  '  prove  all  things,  and  hold 
fast  that  which  is  good.'  And  if  this  precept  was  neces- 
sary at  a  time  when  there  was  but  one  controversy  in  the 
Church,  how  much  more  necessary  must  it  be  when  there 
are  so  many  ! 

But  perhaps  the  most  simple  mode  in  which  we  can  de- 
nionstrate  the  importance  of  this  point,  is  the  following.  If 
we  had  lived  during  the  ministry  of  the  Saviour  upon  earth, 
and  desired  to  come  unto  him  that  we  might  have  life,  it  is 
plain  that  we  should  have  approached  him  in  person,  and 
have  left  all  that  we  might  follow  him,  as  did  his  other  dis- 
ciples. Before  he  ascended  into  heaven,  he  constituted 
the  Apostles  his  representatives,  saying  expressly,  'Behold 
I  give  unto  you  the  keys  of  the  kingdom  of  heaven,  whose- 
soever sins  ye  remit,  they  are  remitted  to  them,  and  whose- 


LECTURE  1.  TO  EXAMINE.  5 

soever  sins  ye  retain,  they  are  retained.'  •  As  my  Fatlier 
hath  sent  me,  even  so  send  I  you.'  '  Whoso receiveth  you 
receiveth  me,  and  whoso  receiveth  me,  receiveth  him  that 
$ent  me.'  '  Go  ye  into  all  the  world,  and  preach  the  Gos- 
pel', 'Teaching  all  nations,  and  baptising  them  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost,  and 
lo  !  I  am  with  you  alway  even  to  the  end  of  the  world.' 
Of  course,  had  we  lived  in  the  days  of  the  Apostles,  our 
only  mode  of  coming  to  Christ  would  have  been  to  come 
to  them,  his  appointed  representatives,  professing  our  pen-- 
itence  and  faith,  receiving  baptism,  and  uniting  ourselves  to 
their  visible  communion  or  fellowship. 

Suppose,  however,  that  we  had  lived  in  the  age  next  fol' 
lowing  the  Apostles,  when  the  Church  was  no  longer  fa- 
vored with  their  personal  ministry,  but  only  with  the  min- 
istry of  those  whom  they  had  ordained  to  succeed  them,  is  it 
not  plain  that  we  should  have  come  to  Christ  by  uniting  with 
these  successors  of  the  Apostles,  who  were  thus  set  in  their 
place  and  acted  by  their  express  authority  ?  And  if,  in  that 
age,  we  found  some  societies  called  Christian,  w4io  had  de- 
parted from  the  Apostles'  doctrine  or  fellowship  in  any  re- 
spect, should  we  not  have  avoided  them,  and  preferred  uni- 
ting with  those  Churches  which  continued  faithful  to  the 
Apostolic  rule  in  all  things  ?  And  should  we  not  have  con- 
sidered ourselves  bound  to  act  upon  the  same  principle, 
whether  we  had  lived  in  the  second  age  after  the  Apostles, 
or  the  third,  or  the  fourth,  or  the  nineteenth  century  of  the 
Christian  era  ? 

But  now  that  Christendom  is  divided  into  so  many  sects, 
is  not  the  path  of  our  duty  the  same,  although  the  mode  of 
discovering  it  may  be  more  troublesome  ?  Are  we  not  still 
required  to  use  all  the  diligence  in  our  power  to  select  our 
Church  according  to  its  adherence  to  the  Apostles  ?  And  if 
1* 


b  ALL   SECTS   CANXOT  BE  LECTURE    1  . 

through  presumption,  or  carelessness,  or  indolence,  or  the 
gratification  of  fancy,  or  the  mere  influence  of  prejudice  or 
habit,  we  decline  this  investigation,  do  we  not  expose  our- 
selves to  the  charge  of  wilful  neglect  on  a  point  which  may, 
for  aught  we  know,  be  of  unspeakable  importance  to  the 
spiritual  welfare,  not  only  of  ourselves,  but  of  the  whole 
Israel  of  God  ? 

I  am  well  aware  that  men  are  apt  to  save  themselves  the 
trouble  of  this  examination,  and  satisfy  their  consciences  by 
saying,  it  is  all  the  same  thing  what  church  they  join,  if  they 
are  only  faithful  and  sincere.  But  they  do  not  talk  thus 
on  any  other  subject  of  comparison.  Even  if  it  be  taken 
for  granted  that  the  various  sects  are  only  so  many  ways  to 
the  same  place,  yet  there  must  be  a  ground  of  selection 
among  them.  One  way  must  needs  be  the  best.  Even  if  it 
be  conceded  that  the  various  sects  are  only  as  so  many  hous- 
es in  the  same  village,  yet  it  ought  not  to  be  a  question  of 
indifference  which  of  these  houses  we  should  choose  to 
make  our  home.  These  illustrations,  however,  do  not  meet 
the  question  fairly,  because  no  sober  minded  reader  of  the 
Scriptures  can  believe,  that  the  Apostles  formed  a  variety  of 
Churches,  such  as  we  see  at  the  present  day,  filled  with  mu- 
tual dislike  and  animosity.  Nor  can  it  be  denied,  that  the 
promises  of  Christ  were  given  only  to  the  Apostles,  and  to 
the  Church  of  their  planting.  The  way  prescribed  by  them, 
was  one  way  to  the  kingdom  of  heaven — not  many.  The 
body  which  they  intended  the  disciples  of  Christ  to  form, 
was  one  body — not  many.  And  although  I  shall  not  dis- 
pute the  title  of  any  society  of  professing  Christians  to  be 
accounted  a  part  of  the  catholic  or  universal  Church — nay, 
while  I  prefer  the  most  liberal  definition  of  the  term,  and 
rejoice  in  the  hope  that  the  Church  above  will  include  the 
true  hearted  amongst  them  all — yet  I  cannot  in  honesty 


LECTURE  1.  EQUALLY  SAFE.  7 

conceal  that  there  must  be  both  sin  and  danger  in  despising 
the  rule  of  Apostolic  conformity,  and  in  presumptuously 
placing  upon  an  equality  in  the  sight  of  heaven,  those  who 
cannot  commune  together  upon  earth. 

A  wise  man,  receiving  medicine  for  the  body  from  the 
hands  of  his  physician,  keeps  close  to  all  the  directions  of 
the  prescription.  Can  he  be  wise  in  the  judgment  of  God, 
who  deals  less  prudently  with  the  medicine  for  the  soul  ? 
The  bodily  medicine  may  cure,  it  is  true,  even  when  many 
of  the  directions  are  disregarded  ;  but  would  any  man  of 
prudence  venture  upon  the  experiment,  if  it  could  be  help- 
ed ?  So  the  doctrine  of  the  Gospel  may  save,  when  many 
of  the  Apostolic  rules  are  overlooked,  but  who  would  trifle 
with  a  question  of  such  solemn  moment,  or  exchange  a 
sure  promise  for  a  probability  ? 

But  the  difficulty  presented  by  this  question,  may  require 
farther  reflection  before  it  is  fully  understood.  Let  us,  then, 
endeavor  to  ascertain,  whether  the  common  doctrine  that 
all  denominations  are  equally  safe,  will  bear  examination. 

The  respectable  society  of  Friends,  frequently  called 
Quakers,  are  well  known,  as  professing  Christianity,  and  as 
being  on  some  points  remarkably  zealous  followers  of  the 
precepts  of  the  Gospel.  Their  love  of  peace — their  order 
— their  patient  endurance  of  persecution — what  more  love- 
ly exhibition  of  practical  religion  have  modern  days  to  boast, 
than  this  remarkable  people  have  displayed  in  these  par- 
ticulars ?  But  they  have  adopted  the  erroneous  idea  that 
a  purer  dispensation  of  the  Gospel  was  committed  to  George 
Fox,  the  founder  of  this  sect,  which  superseded  in  some  re- 
spects the  directions  of  Apostolic  rule,  and  hence  they  have 
no  order  of  the  ministry,  no  water  baptism,  no  administra- 
tion of  the  communion.  Their  women  are  allowed  to  teach 
in  public  equally  with  men,  and  they  are  strong  opponents  in 


8  WE  HAVE  NO  RIGHT  LECTURE   1. 

all  these  points,  of  the  Church  established  by  the  Apostles. 
Now  is  it  competent  for  us  to  say,  that  the  pious  and  sin- 
cere Quaker  shall  be  cast  out  of  the  kingdom  of  Christ,  on 
account  of  these  serious  errors  in  his  system  ?  God  forbid. 
We  are  not  the  judges  of  our  fellows.  Nay,  it  is  the  voice 
of  the  Redeemer  himself  which  saith,  'Judge  not,  that  ye 
be  not  judged.'  On  the  other  hand,  shall  we  admit  that 
the  pious  Quaker  is  on  an  equality  with  those,  who,  being 
equally  sincere,  have  retained  faithfully  the  whole  system 
of  the  Book  of  God  ?  Surely  not,  for  this  would  be  an 
absurdity.  It  is  preposterous  to  say,  that  the  man  who 
is  in  error  can  be  on  an  equality  with  him  that  is  not  in  er- 
ror. It  is  preposterous  to  say  that  he  who  departs  from  the 
rules  of  the  Christian  Church,  is  as  safe,  as  he  who  dili- 
gently keeps  them.  Consequently,  while  we  behold  the 
Quaker  with  all  benevolence  of  feeling,  and  willingly  praise 
every  thing  in  his  faith  and  practice  which  accords  with  the 
Word  of  God,  we  hesitate  not  to  declare,  plainly  and  une- 
quivocally, that  he  has  fallen  into  error  on  the  points  speci- 
fied; that  in  this  error,  we  cannot  take  any  part,  nor  can  we 
give  it  either  allowance  or  encoui-agement ;  while,  neverthe- 
less, we  do  not  undertake  to  define  the  peril  to  which  it 
exposes  him  before  God,  but  leave  him  to  that  tribunal 
before  which  we  must  all  stand,  at  the  day  of  final  retribu- 
tion. 

The  Swedenborgians  are  another  sect,  not  so  generally 
known,  but,  in  some  respects,  equally  peculiar.  They 
discard  the  Trinity,  insisting  that  there  is  but  one  Person  in 
the  Godhead,  although  they  differ  most  decidedly  from  the 
other  opponents  of  the  Trinity,  because  they  conceive  our 
Lord  Jesus  Christ  to  be  the  incarnation  of  that  one  Person, 
the  Father  Almighty,  and  therefore  not  only  worship  and 
adore  him,  but  him  alone.     Their  leader  in  this  and  a  great 


LECTURE   1.  TO  CONDEMN    ANY.  9 

variety  of  Other  points  not  necessary  to  be  noticed  here,  was 
the  celebrated  Baron  Emanuel  Swedenborg,  whose  book? 
they  receive  as  an  immediate  revelation  from  heaven,  and 
in  obedience  to  whose  authority,  they  construe  the  Bible  in 
a  manner  which  makes  it  truly  a  sealed  book  to  the  ordinary 
reader.  But  are  we  competent  to  deny  the  fellowship  of 
Christ  to  the  sincere  Swedenborgian,  on  account  of  his  er- 
rors, plain  and  grievous  as  we  may  hold  them  to  be  ?  Nay, 
my  brethren.  The  power  of  this  judgment  is  the  prero- 
gative of  our  divine  Master.  Or  shall  we  presume  to  say 
that  there  is  no  peril  in  his  doctrines — that  he  is  as  safe  as 
if  he  had  remained  steadfastly  in  the  whole  truth  of  God, 
prescribed  in  the  only  infallible  directory  ?  Impossible  ! 
for  this  would  be  an  equally  presumptuous  and  unauthorized 
decision.  So  that  here,  again,  as  in  the  other  case,  we 
may  feel  the  kindness  of  Christian  charity  and  indulge  the 
anticipation  of  Christian  hope  ;  but  it  is  not  for  us  to  confound 
truth  with  error,  or  undertake  to  promise  salvation  on  any 
other  conditions  than  those,  which  the  blessed  Author  of 
salvation  has  himself  proclaimed  through  his  connnissioned 
agents. 

The  Roman  Catholic,  on  the  other  hand,  while  he  stands 
boldly  prominent  as  the  defender  of  Apostolical  authority, 
has  been  led  to  mingle  with  the  doctrines  of  primitive  truth, 
a  vast  mass  of  superstition.  The  worship  of  the  Virgin 
and  the  saints — the  tenet  of  transubstantiation — the  de- 
priving the  laity  of  the  sacramental  cup — the  priestly  power 
of  absolution — the  purgatorial  punishments,  over  which  the 
Pope  is  supposed  to  exercise  uncontrolled  dominion — 
with  many  other  human  additions  to  the  pure  faith  of  the 
Apostolic  day, — all  shew  the  sad  propensity  of  the  mind  of 
fallen  man  to  wander  from  the  heavenly  simplicity  of  the 
Gospel.     But  shall  these  errors  deprive  the  pious  and  sin- 


10  THERE  IS  ALWAYS  DANGER     LECTURE  1. 

cere  Roman  Catholic  of  the  ultimate  favor  of  the  Re- 
deemer ?  Far  be  it  from  us  to  say  so.  Nay,  we  doubt 
not,  that  many  of  that  corrupt  Church  have  found  their 
way  to  the  mercy  of  Christ,  notwithstanding  the  grievous 
heresies  of  their  system.  Shall  we,  however,  for  this  rea- 
son, presume  to  say  that  there  is  no  danger  in  these  errors, 
or  place  the  maintainers  of  them  on  an  equality  with  those 
who  have  been  faithful  to  the  original  platform  erected  by 
Apostolic  liands?  As  little  right  have  we  to  say  this  as 
the  other.  It  behoves  us  solemnly  and  carefully  to  search 
for  truth  in  every  thing  connected  with  our  religious  du- 
ties, and  to  hold  it  steadfast  when  we  have  found  it.  In 
the  truth  alone  can  we  be  safe.  There  is  always  danger  in 
error.  And  although  we  cannot  draw  the  line  where  the 
portion  of  error  may  prove  fatal,  and  therefore,  most  carefully 
abstain  from  pronouncing  a  sentence  of  exclusion,  which 
belongs,  not  to  us,  but  to  the  Eternal  Judge,  yet  we  must 
never  presume,  in  the  exercise  of  our  charity,  to  disregard 
the  authority  and  regulations  of  his  Word ;  nor  may  we 
expect  an  equal  portion  of  his  favor  upon  conflicting  sys- 
tems, which  are  not  equally  directed  by  the  counsel  of  his 
will. 

It  is  very  manifest  that  the  same  simple  principle  runs 
through  the  whole  question  of  sectarian  controversy.  The 
Apostles  of  Christ  were  the  only  persons  commissioned  by 
him  to  establish  the  laws  of  his  Church  for  all  time  to 
come.  For  this  work  they  had  the  special  guidance  of 
the  Holy  Spirit.  The  Church,  as  established  by  them,  was 
doubtless,  one,  and  not  many.  And  as  the  various  divis^ 
ions  of  our  day  cannot  be  all  equally  near  that  standard, 
and  as  the  divine  promises  were  given  to  no  other,  it  re- 
sults, that  just  in  proportion  as  we  are  in  accordance  with 
the  Apostles,  we  have  our  part  in  that   blessing,   and  no 


LECTURE   1.  IN  ERROR.  11 

farther.  And,  of  course,  the  notion  that  all  are  equal  in 
the  divine  judgment,  and  that  it  matters  not  to  which 
we  attach  ourselves,  can  neither  be  justified  by  reason  nor 
Scripture. 

I  conclude,  therefore,  that  notwithstanding  the  variety 
of  sects  into  which  the  Christian  community  is  divided; 
notwithstanding  the  kindest  judgment  of  charity  and  hope 
toward  them  all,  the  obligation  to  examine  which,  amongst 
them,  has  adhered  the  most  closely  to  the  Apostolic  rule, 
is  binding  upon  every  man  who  possesses  intelligence  ancf 
opportunity  to  make  the  examination.  The  only  apology 
which  can  excuse  from  the  performance  of  this  duty,  must 
be  derived  from  a  deficiency  of  the  information  required  to 
determine  the  question.  Such  inforn:iation,  however,  we 
possess,  in  the  Scriptures  of  divine  truth,  and  in  the  history 
of  the  Primitive  Church  ;  and  if  I  do  not  greatly  deceive 
myself,  the  evidence  derived  from  these  sources,  as  exhibi- 
ted in  the  following  lectures,  will  be  found  abundantly 
sufficient  to  prove,  that  the  Protestant  Episcopal  Churchy 
as  now  existing  in  the  United  States,  is  the  most  closely 
conformed  to  the  Church  of  the  Apostles,  in  the  doctrines 
of  faith,  in  worship  and  discipline,  in  ordination  and  gov- 
ernment, which  include  all  that  belongs  to  the  most  com- 
prehensive description  of  the  Church  of  Christ. 

If  any  special  reasons  be  desired  for  the  present  under- 
taking, let  them  be  derived  from  the  fact,  that  the  Pro- 
testant Episcopal  Church  is  greatly  misunderstood,  and, 
therefore  grievously  misrepresented,  by  a  large  portion  of 
the  Christian  conmiunity;  that  her  government  is  accused 
of  being  monarchical  ;  that  her  worship  is  styled  an  exhi- 
bition of  popish  formality  ;  that  her  doctrines  are  said  to 
deny  the  necessity  of  any  spiritual  change  of  heart ;  that 
her  communion  is  supposed  to  be  open  to  the  licentious 


12  CONCLUSION.  LECTURE   1. 

and  profane,  as  much  as  to  the  faithful  and  consistent ; 
and  that  she  is  reported  to  be  the  foe  of  vital  piety,  and 
of  evangelical  religion.  There  are  very  few  persons  in 
our  country,  who  have  not  had  many  opportunities  of  hear- 
ing more  or  less  of  these  railing  accusations  ;  and  deeply  is 
it  to  be  lamented,  that  they  sometimes  proceed  from  those, 
whom  we  feel  every  disposition  to  respect  and  esteem  as 
Christian  brethren.  In  the  spirit  of  meekness,  as  I  trust, 
though  not  of  fear,  I  offer  to  disprove  these  charges,  with 
such  little  measure  of  ability  as  it  hath  pleased  God  to  en- 
dow me  withal ;  not  desiring  to  return  railing  for  railing,  or 
to  repel  these  unkind  and  unjust  aspersions  by  casting  re- 
proach or  censure  on  other  parts  of  the  Christian  commu- 
nity, but  simply  to  speak  the  words  of  truth  and  soberness, 
in  the  hope  that,  however  humble  the  work  may  be,  he 
who  is  the  God  of  truth,  will  give  it  his  blessing. 


LECTURE    II. 


John  hi.  5. 

EXCEPT  A  MAN  BE  BORN  OF  WATER,  AND  OF  THE  SPIRIT,  HE  CANNOT  ENTER  INTO 
THE  KINGDOM  OF  GOD. 

Having  shewn,  ray  brethren,  in  my  first  lecture,  the  great 
principle  which  should  guide  us  in  the  selection  of  our 
Church,  in  these  days  of  sectarian  division,  namely,  that 
the  Church  which  is  truly  identified  with  the  Apostolic  pat- 
tern, is  that  in  which  we  have  the  most  perfect  assurance 
of  the  divine  blessing ;  I  have  now  to  enter  upon  the  next 
part  of  my  undertaking,  the  proving  that  our  own  branch 
of  the  universal  Church,  taken  as  a  whole,  possesses  this 
unspeakable  privilege,  beyond  any  other  portion  of  the 
Christian  community.  And  I  beseech  you  to  remember, 
that  my  design  is  not  to  assault  or  trouble  the  choice  of 
others,  but  to  defend  and  justify  our  own,  so  as  to  furnish, 
to  every  candid  and  inquiring  mind,  a  satisfactory  refutation 
of  the  injurious  accusations  which  many  of  our  pious  but 
mistaken  brethren  have  brought  against  us.  I  do  not  de- 
sire  to  believe,  I  confess  to  you,  that  our  accusers  wish 
to  do  us  wrong.  I  cannot  bring  myself  to  the  point  of 
charging  good  men  with  intentional  calumny.  Fain  would 
I  suppose  that  they  misrepresent  us,  either  through  igno- 
rance, which  better  information  would  dispel,  or  through 
an  erroneous  system  of  thought  in  relation  to  the  question 
at  issue ;  and,  therefore,  I  cannot  deny  myself  the  hope 

2 


14  OBJECTIONS  TO  THE  DOCTRINE       [LECTURE  2. 

that  more  correct  views  and  kindlier  feelings  may  be  the 
result  of  my  course,  however  far  I  may  be  from  doing  the 
subject  the  justice  it  deserves. 

The  first  topic  to  which  I  shall  direct  your  attention,  is 
the  all-important  question  of  evangelical  doctrine.  .  It  is 
not  denied,  that  we  maintain,  in  their  fullest  latitude,  the 
cardinal  points  of  the  Trinity,  the  divinity  of  Christ,  his 
incarnation,  his  perfect  obedience  to  the  law,  and  the  bles- 
sed atonement  rendered  for  our  sins  by  his  sacrifice  upon 
the  cross,  through  which  alone  we  are  justified  before  God, 
by  faith.  The  corruption  of  the  human  heart  by  nature, 
since  the  fall,  and  the  necessity  of  the  divine  influence  of 
the  Holy  Spirit,  to  every  good  thought,  desire,  and  action, 
are  also  admitted  to  be  held  by  us,  and  for  the  most  part, 
in  their  true  scriptural  extent  of  meaning.  Butitis  averred 
that  we  retain  many  gross  errors  notwithstanding  ;  for  ex- 
ample, that  all  persons,  whether  infants  or  adults,  are  bom 
again  in  baptism,  without  any  regard  to  a  change  of  heart; 
that  our  bishops  can  forgive  sins,  and  confer  the  Holy 
Ghost  in  the  ordinance  of  confirmation,  for  which  no  other 
qualification  is  required  than  a  mere  verbal  repetition  of 
the  creed,  the  Lord's  prayer,  the  ten  commandments,  and 
the  catechism  ;  that  all  who  are  baptised  and  confirmed  may 
come  to  the  holy  communion  without  any  examination,  any 
relation  of  experience,  or  any  renunciation  of  worldly 
pleasure  ;  and  thus,  that  although  we  profess,  in  our  articles, 
all  the  fundamental  points  of  sound  Christian  doctrine,  we 
have  only  the  form  of  godliness,  being  destitute  of  its 
power  ;  so  that  with  '  a  name  to  live,'  we  are,  in  fact, 
dead  to  all  true  sense  of  vital  religion.  In  farther  cor- 
roboration of  these  serious  charges,  it  is  said  that  our 
clergy,  as  a  body,  are  indifferent  to  missionary  efforts,  and 
to   the    Bible  society  ;    that  they   are  opposed   to   prayer 


LECTURE  2.]  OF  THE  CHURCH.  15 

meetings,  and  revivals  ;  and   that  they    are   hostile  to  the 
temperance  re  form . 

Now  here  is,  truly,  a  mass  of  accusation  ;  enough,  in  all 
reason,  to  alarm  any  simple  soul  who  can  be  induced  to 
believe  it  just ;  and  more  than  enough  to  account  for  the 
very  evil  repute  in  which  we  are  said  to  stand  with  a  large 
number  of  our  brethren,  who,  hearing  their  spiritual  guides 
repeat  these  charges,  take  it  very  naturally  for  granted  that 
we  deserve  all  the  opprobrium  cast  upon  us.  But  let  us 
patiently  examine  the  catalogue,  separate  what  is  false 
from  what  is  true,  and  bring  the  result  to  the  standard  of 
the  Scriptures;  and  we  fear  not  to  assure  you,  that  we 
shall  not  be  found  wanting  in  any  doctrine,  provided  our 
friends  will  be  content  to  weigh  our  sentiments  in  the 
balance  of  the  sanctuary.  Of  the  various  topics,  however, 
which  I  have  mentioned,  a  portion  only  of  the  first  can  be 
disposed  of  within  the  limits  of  the  present  lecture,  al- 
though I  design  to  notice  them  all  before  the  course  is 
closed. 

The  allegation,  then,  which  I  shall  first  answer,  is  the 
charge,  that  according  to  our  views,  regeneration,  or  the 
new  birth,  takes  place  in  baptism;  from  which  our  accusers 
deduce  this  inference,  that  we  do  not  require  or  expect  any 
spiritual  change  of  heart  in  the  Christian  profession. 

To  this  I  reply,  that  I  admit  the  charge,  but  totally  de- 
ny the  inference.  I  admit  that  the  Church  connects  the 
new  birth,  or  regeneration,  with  baptism ;  but  I  deny  that 
we  dispense  with  the  requisition  of  a  spiritual  change  of 
heart.  So  far  from  it,  that  no  body  of  Christians  upon 
earth  insist  more  strongly  on  the  necessity  of  this  change  : 
none  can  hold  more  plainly,  that  if  any  man  be  in  Christ 
he  is  a  new  creature  :  none  can  set  forth  more  clearly,  that 
without  holiness  no  man  shall  see  the  Lord. 


16  •  REGENERATION  [LECTURE  2. 

In  order,  however,  to  be  fully  understood  upon  a  subject, 
which  has  been  greatly  obscured  by  many  of  those  who 
have  undertaken  to  explain  it,  let  me  first  cite  those  por- 
tions of  our  public  formulary  which  bear  upon  the  question. 

In  the  exhortation  of  the  baptismal  office,  the  minister 
quotes  the  declaration  of  Christ,  that  '  none  can  enter  the 
kingdom  of  God,  except  he  be  regenerate  and  born  anew, 
of  water  and  the  Holy  Ghost,'  and  calls  upon  the  congrega- 
tion to  offer  their  prayers,  that  the  child  or  adult  may  be  bap- 
tised '  with  water  and  tiie  Holy  Ghost,  received  into  Christ's 
holy  Church,  and  made  a  lively  member  of  the  same.' 

In  the  prayer  which  follows,  the  Lord  is  besought  to 
wash  and  sanctify  the  individual,  whether  child  or  adult, 
with  the  Holy  Ghost. 

In  the  exhortation  delivered  immediately  before  the 
baptism,  the  minister  is  directed  to  say,  '  Ye  have  prayed 
that  our  Lord  Jesus  Christ  would  vouchsafe  to  receive  this 
individual,  to  release  him  from  sin,  to  sanctify  him  with 
the  Holy  Ghost,  to  give  him  the  kingdom  of  heaven  and 
everlasting  life.  Ye  have  heard  also,  that  our  Lord  Jesus 
Christ  hath  promised  in  his  Gospel,  to  grant  all  those 
things  that  ye  have  prayed  for,  which  promise  he,  for  his 
part,  will  most  surely  keep  and  perform.' 

In  tlie  prayer  just  before  the  baptism,  it  is  asked  that 
the  Lord  '  would  sanctify  this  water  to  the  mystical  washing 
away  of  sin.'  After  tlie  baptism,  the  minister  is  directed 
to  say,  that  the  individual  baptised  is  now,  '  regenerate,  and 
grafted  into  the  body  of  Christ's  Church,'  and  in  the  prayer 
which  follows  the  baptism  of  infants,  these  words  occur, 
'  We  yield  thee  hearty  thanks,  most  merciful  Father,  that 
it  hath  pleased  thee  to  regenerate  this  infant  with  thy  Holy 
Spirit,  to  receive  him  for  thine  own  child  by  adoption,  and 
to  incorporate  him  into  thy  holy  Church.' 


LECTURE  2.]  CONFERRED  IN  BAPTISM.  17 

In  the  supplication  after  the  baptism  of  adults,  the  min- 
ister uses  this  language  :  '  Give  thy  Holy  Spirit  to  this 
person,  that  being  now  born  again,  and  made  an  heir  of 
everlasting  salvation,  through  our  Lord  Jesus  Christ,  he 
may  continue  thy  servant,  and  attain  thy  promises.' 

And  in  the  concluding  exhortation,  the  minister  addres- 
ses the  person  baptised,  in  these  words  :  '  And  as  for  you, 
who  have  now  by  baptism  put  on  Christ,  it  is  your  part 
and  duty  also,  being  made  the  child  of  God  and  of  the 
light,  by  faith  in  Jesus  Christ,  to  walk  answerably  to  your 
Christian  calling,  and  as  becometh  the  children  of  light.' 

In  addition  to  all  this,  it  is  appointed  for  those  who  repeat 
the  catechism,  to  say,  that  in  baptism  they  were  made 
'  members  of  Christ,  children  of  God,  and  inheritors  of  the 
kingdom  of  heaven  ;'  and  in  answer  to  the  question  in  the 
same  catechism,  'What  is  the  inward  and  spiritual  grace  in 
baptism?'  we  read  this  reply:  '  A  death  unto  sin,  and  a 
new  birth  unto  righteousness :  for  being  by  nature  born  in 
sin,  we  are  hereby  made  the  children  of  grace.' 

If  any  thing  more  is  required  to  shew  our  doctrine  on 
this  question,  it  is  furnished  by  the  explicit  language  of  the 
27th  article,  where  we  read  that  '  baptism  is  a  sign  of  re^ 
generation,  or  new  birth,  whereby,  as  by  an  instrument,  they 
that  receive  baptism  rightly,  are  grafted  into  the  Church ; 
the  promises  of  the  forgiveness  of  sin,  and  of  our  adoption 
to  be  the  sons  of  God  by  the  Holy  Ghost,  are  visibly 
signed  and  sealed ;  faith  is  confirmed,  and  grace  increased 
by  virtue  of  prayer  unto  God.' 

Now  these  various  passages  concur  in  the  doctrine,  that 
regeneration,  or  the  new  birth,  is  granted  in  baptism.  I 
know  that  much  ingenuity  and  labor  have  been  spent  in 
the  effort  to  extract  some  other  meaning  from  them,  but 
in  my  mind,  with  no  other  effect  than   to  shew  how  good 


18  WHAT  TS   REGENERATION  ?  [LECTURE  2. 

men  may  waste  their  strength  in  support  of  any  favorite 
theological  error.  For  myself,  I  consider  the  doctrine  of 
the  Church  too  clear  for  equivocation.  Let  us  next  try 
whether  it  be  Apostolic  doctrine  ;  and  this  we  shall  find  an 
easy  subject  of  inquiry,  if  we  only  prosecute  it  rightly. 
But  in  order  to  arrive  at  definite  ideas  upon  the  various 
points  involved  in  the  discussion,  we  shall  consider, 

First,  What  is  regeneration,  or  the  new  birth. 

Secondly,  What  is  a  change  of  heart. 

And  Thirdly,  What  place  do  we  assign  to  this  change 
of  heart  in  relation  to  baptism. 

1.  Regeneration,  as  presented  to  us  in  Scripture,  signi- 
fies that  act  of  divine  grace,  through  Jesus  Christ,  in  which 
we  are  received  as  the  sons  of  God  by  adoption.  By  our 
first  generation,  we  are  born  the  children  of  wrath,  in  con- 
sequence of  our  corrupt  and  sinful  nature  ;  and  we  must  be 
born  again  in  order  to  become  the  children  of  God.  This 
second  generation  is  our  regeneration. 

The  great  authority  on  this  question  is  our  Lord's  assu- 
rance to  Nicodemus,  '  Verily,  verily,'  saith  he,  '  except  a 
man  be  born  again,  he  cannot  see  the  kingdom  of  God.' 
And  when  Nicodemus  wonders  how  this  second  birth  could 
be,  the  Saviour  explains  his  meaning,  by  saying  '  Verily, 
verily,  I  say  unto  thee,  except  a  man  be  born  of  water, 
and  of  the  Spirit,  he  cannot  enter  into  the  kingdom  of 
God.'  Now  we  have  here  the  express  declaration  of 
Christ  himself,  that  in  the  new  birth,  or  the  regeneration 
of  the  sinner,  he  is  born  of  water,  and  of  the  Spirit ;  in 
which  it  is  remarkable  that  the  water  is  placed  first,  as  if 
to  prove  incontestably  that  the  spiritual  adoption  follows 
the  application  of  the  water,  instead  of  preceding  it. 

2.  Lei  us  next  turn  to  the  question,  what  is  a  change 
of  heart  ?     The  heart,   as   you  all  know,    is   a  figure  of 


LECTURE  2.]     WHAT  IS  A  CHANGE  OF   HEART  ?  19 

speech,  by  which  we  mean  the  state  of  the  affections. 
In  popular  phraseology,  we  say,  that  the  head  is  the  seat 
of  judgment,  and  the  heart  of  feeling.  And  when  we 
speak  of  a  change  of  heart  in  a  religious  sense,  we  mean 
much  the  same  as  the  Apostle  more  correctly  describes 
under  the  terms,  '  repentance  towards  God,  and  faith  in  our 
Lord  Jesus  Christ.'  Indeed,  repentance,  in  the  original 
Greek,  signifies  a  change  of  mind  ;  and  in  its  full  applica- 
tion to  the  sinner,  it  would  import  all  that  the  modern,  and 
somewhat  unscriptural  phrase,  change  of  heart,  is  supposed 
to  mean.  Before  repentance,  we  think  well  of  ourselves, 
and  lightly  of  the  Redeemer.  We  love  sin  and  folly,  and 
dislike  the  restraints  which  the  divine  law  imposes  on  the 
gratification  of  our  appetites  and  inclinations.  We  devote 
our  hearts,  and  with  them  our  thoughts,  and  time,  and  sub- 
stance, to  the  lust  of  the  flesh,  and  the  lust  of  the  eye, 
and  the  pride  of  life,  without  any  dread  of  the  divine  con- 
demnation. We  are  not  sorry  for  our  transgressions  : 
we  do  not  confess  them  before  God  ;  we  drive  away  all 
thoughts  of  a  future  state.  We  do  not  feel  disposed  to  seek 
the  Lord  :  His  Word  is  a  w'earisome  study  to  us  :  His 
G<Dspel  is  repulsive  to  our  taste  :  His  service  is  dull  and 
disgusting  :  and  instead  of  desiring  his  blessing  above  all 
things,  the  most  common  toils  and  vainest  amusements  of 
the  world  seem  far  better  in  our  eyes,  than  all  the  enjoy- 
ments religion  can  bestow. 

But  when  repentance  seizes  on  the  soul,  the  heart  is 
changed.  That  is,  the  sinner  begins  to  love  what  before 
he  hated,  and  to  hate  what  before  he  loved.  He  sees  his 
own  character  in  a  new  light,  he  judges  his  conduct  by  a 
new  standard,  and  he  feels  himself  condemned  under  the 
righteous  judgment  of  his  Maker.  He  now  approves  and 
loves  the  law  of  God  ;  he  confesses  and   abhors  his  own 


20  THE  CHANGE  OF  HEART  [LECTURE  2. 

iniquity ;  he  is  ready  to  give  up  his  sinful  indulgencies, 
and  fooHsh  pleasures  ;  he  is  anxious  to  have  pardon  and 
forgiveness  at  the  hands  of  the  Almighty ;  he  is  prompt 
to  believe  in  the  Redeemer  with  his  whole  heart ;  and 
offers  up,  with  earnest  sincerity,  the  publican's  prayer, 
'  God  be  merciful  to  me  a  sinner.'  Death,  and  judgment, 
and  eternity,  are  now  frequent  in  his  thoughts  ;  and  he  feels 
that  all  his  hope  must  be  placed  on  the  obedience  and 
atonement  of  Christ,  and  all  his  joy  drawn  from  the  foun- 
tain of  the  Gospel. 

Now  this  repentance,  or  as  many  pious  persons  chuse  to 
call  it  in  our  day,  this  change  of  heart,  is  the  work  of  the 
Holy  Spirit,  sent  into  the  soul  by   the   mercy  of  the  Re- 
deemer, in  order  to  awaken  and  arouse  it  to  a  sense  of  its 
lost   condition,   and   prepare    it  for  the    reception  of   his 
abiding  grace.     And  here  is  the  origin  of  the  whole   diffi- 
culty in  the  doctrine   of  regeneration,  that  modern  writers 
on  religion  have'thought  fit  to  call  repentance  by  this  name, 
because  they  conceived,  that  as  repentance  was  the  first  in- 
troduction of  spiritual  life  into  the  soul,  therefore  every  true 
penitent  was  born  of  God— born  of  the  Spirit — and  conse- 
quently regenerate.  But  a  very  little  reflection  on  the  figu- 
rative language  employed  by  our  Lord,  might  have  led  to 
a  different  conclusion.     For  he  refers  Nicodemus  to  the 
analogy  of  the  natural  birth ;  and  we  all  know  that  in  the 
case  ot  the  natural  man,  it  is  one  thing  to  have  life,  and  an- 
other thing  to  be  born.     Nay,  we  know  that  in  the  order 
of  nature,  the  infant  must  have  life  many  months   before 
its  birth  into  our  world.     How  simple,  then,  is  it  to  under- 
stand, that  the  soul  of  the  sinner  must  have  spiritual  life 
before  it  can  be  born  into  the  spiritual  world.     How  plain 
does  it  seem,  that  repentance  towards  God,  and  faith  in  our 
Lord  Jesus  Christ,  or  what  is  popularly  called  the  change  of 
jheart,  is  not  the  new  birth,  nor  regeneration ;  but  in  all  who 


LECTURE  2.]  SHOULD  PRECEDE  BAPTISM.  21 

are  old  enough  to  be  the  subjects  of  this  change,  must, 
according  to  the  order  of  grace,  go  before  it. 

To  maice  the  doctrine  more  easy  to  the  common  ap- 
prehension, let  us  suppose  the  case  of  one  who  has  never 
been  baptised,  and  who  is  Hving  careless,  prayerless,  and 
profane,  without  hope,  and  without  God  in  the  woild.  In 
the  midst  of  his  downward  course,  he  is  arrested  by  the 
mercy  of  the  Redeemer.  Through  sickness,  or  disap- 
pointment, or  bereavement,  or  in  the  oi-dinary  exercises  of 
the  sanctuary,  the  Spirit  of  Truth  finds  an  entrance  into 
his  soul,  and  convinces  him  that  he  is  a  sinner.  He  re- 
pents, he  pours  out  his  heart  before  the  Lord  in  secret 
prayer,  lie  forsakes  his  sins,  he  searches  the  divine  Word, 
he  is  constant  in  his  attendance  on  the  sanctuary,  he  seeks 
the  society  of  the  serious,  and  feels  within,  and  shews  out- 
wardly, that  a  mighty  change  has  passed  upon  him.  What 
should  w^e  say  of  such  an  one  ?  That  he  is  regenerate  ? 
No.  That  he  is  born  of  God?  No.  But  that  he  is 
penitent,  contrite,  converted,  and  changed  by  the  power  of 
divine  grace,  in  order  that  he  may  become  regenerate,  in 
order  that  he  may  be  born  again  in  the  way  appointed  by 
Christ — of  water,  and  of  the  Spirit.  The  spiritual  life  is 
indeed  begun,  the  motions  of  that  life  are  manifest,  but 
the  hour  of  birth  is  not  yet  come. 

In  due  time,  however,  this  penitent  and  converted  man 
presents  himself  to  the  minister  of  God,  as  a  candidate 
for  baptism.  He  is  examined  in  the  principles  of  the 
Christian  faith,  and  found  to  be  prepared.  And  then,  in 
the  presence  of  the  Most  High,  and  before  the  assembled 
congregation  of  the  Lord's  people,  he  solemnly  renounces 
Satan,  the  vain  pomp  and  glory  of  the  world,  and  the  sin- 
ful desires  of  the  flesh,  professes  his  faith  according  to  the 
Apostolic  Creed,  pledges  himself  to  the  performance  of 


22  IT  IS  OTHERWISE  [LECTURE  2. 

the  will  of  God,  and  after  this  full  surrender  of  himself, 
body  and  soul,  to  the  Redeemer,  the  minister  of  Christ, 
hy  the  authority  of  his  divine  Master,  pours  upon  his  head 
the  water  of  baptism.  His  name  is  forthwith  registered 
in  the  book  of  life,  the  Grace  of  Adoption  descends  upon 
him,  and  he  is  received  into  the  family  of  the  heavenly 
King,  the  child  of  God,  born  of  water  and  the  Spirit — 
regenerate — forgiven — washed — sanctified — the  heir  of 
glory. 

We  see,  then,  that  in  the  case  of  adults  not  yet  bap- 
tised, the  Church  demands  a  change  of  heart  before  bap- 
tism, as  absolutely  requisite.  But  we  call  this  change  by 
the  Scriptural  and  Apostolic  language  of  repentance  and 
FAITH,  in  our  Book  of  Prayer,  for  the  same  reason  which 
we  promised  to  assign  for  all  our  peculiarities,  namely,  that 
we  bring  our  whole  system  as  near  as  possible  to  the  only 
infallible  standard,  the  Word  of  God.  If  our  Christian 
brethren  prefer  a  new  phrase  to  describe  this  repentance, 
they  are  welcome,  assuredJy  ;  nor  should  we  dispute  with 
them  about  words,  so  that  the  things  intended  be  under- 
stood correctly.  But  we  do  think  it  somewhat  hard,  that 
we  should  be  charged  with  denying  the  necessity  of  a 
change  of  heart,  in  order  to  adult  baptism,  when  we  ex- 
pressly, in  our  catechism,  demand  the  same  thing  under 
the  terms  of  repentance  and  faith,  in  all  who  come  to  be 
baptised.  Perhaps,  indeed,  we  may  be  blamed,  because 
we  prefer  the  language  used  by  the  Apostles,  to  the  mo- 
dern phraseology,  so  current  in  our  day.  On  this  point, 
however,  we  avow  the  same  principle  which  guides  us  in 
so  many  others.  Being  accustomed  to  the  old,  we  do  not 
desire  the  new,  because  we  think  the  old  is  better. 

But  how  does  this  requisite  of  repentance  and  faith  be- 
fore baptism,  apply  to  the  case  of  infants?     We  answer 


LECTURE  2.\  IN  THE  CASK  OF  INFANTS.  23 

that  it  does  not  apply  at  all ;  for  infants  are  baptised  upon 
the  repentance  and  faith  of  others,  under  the  solemn  obli- 
gation, nevertheless,  of  exercising  both  these  graces,  so 
soon  as  they  attain  to  years  of  sufficient  discretion.  Mean- 
while, as  the  infants  mentioned  in  the  Gospel  according 
to  St.  Luke,  were  brought  to  the  Saviour,  that  he  might 
touch  them,  and  as  he  graciously  took  them  into  his  arras 
and  blessed  them,  even  so  the  Church  dedicates  her  chil- 
dren to  the  Lord,  the  minister  receives  them  at  the  hands 
of  such  as  are  themselves  in  membership  with  the  Re- 
deemer, they  make  the  solemn  renunciation  and  profes- 
sion of  faith,  which  in  due  time  devolves  upon  the  infants, 
and  thus  they  are  adopted  by  Christ,  and  registered  as  his 
own,  their  sinful  nature  is  pardoned,  a  spiritual  blessing 
descends,  as  a  germ  of  divine  life,  into  their  souls,  they 
are  born  of  Water  and  of  the  Spirit,  regenerated j  and 
made  heirs  of  the  heavenly  kingdom.  As  their  faculties 
unfold,  the  instructions  delivered  to  their  sponsors  are  to 
be  applied  to  them.  They  are  to  be  carefully  taught  the 
meaning  of  their  baptismal  vows  ;  they  are  to  be  brought 
up  to  lead  a  godly  and  a  Christian  life  ;  they  are  to  be 
faithfully  prepared  in  the  explanation  of  the  principal 
formularies  of  the  Church  ;  and  then,  when  they  shew  that 
their  hearts  are  changed,  or,  in  Apostolic  phrase,  that 
they  are  the  subjects  of '  repentance  towards  God^  and  faith 
in  our  Lord  Jesus  Christ,'  they  are  to  come  forward  in 
their  own  persons,  profess  their  assent  to  the  baptismal 
vow,  and  thereupon  be  received  into  the  communion  of 
the  Church,  by  the  solemn  imposition  of  the  bishop's 
hands,  with  prayer,  in  the  rite  of  confirmation. 

We  see  then,  thus  far,  that  according  to  the  doctrine 
of  the  Church,  baptism  is  the  ordinance  appointed  by  the 
Lord,  for  admitting  sinners  into  his  kingdom,  as  his  rc^en- 


24  ILLUSTRATION  ¥ROM  [lECTURE  2. 

erate,  adopted  children  :  that  in  the  case  of  adults,  the 
heart  must  be  changed  by  repentance,  and  faith,  and  true 
conversion,  before  they  are  fit  for  this  admission  :  that 
in  the  case  of  infants  they  are  adopted  through  the  repen- 
tance and  faith  of  those  who  present  them  to  the  Re- 
deemer ;  which  is  available  before  God,  until  they  are  capa- 
ble of  repenting  and  believing  for  themselves.  But  in  all 
cases,  whether  of  infants  or  adults,  the  design  of  the 
ordinance  includes  three  things :  a  solemn  dedication  of 
the  creature  to  the  Creator  through  Christ ;  a  gracious 
adoption  of  him  at  the  hands  of  God  ;  and,  as  inseparably 
connected  with  this  adoption,  the  remission  of  sin  and  the 
grace  of  the  divine  blessing. 

Let  us  pause  here  a  moment,  for  the  purpose  of  ad- 
verting to  an  analogy  drawn  from  human  life,  which  may 
assist  in  illustrating  this  portion  of  our  subject.  In  ancient 
times  there  was  a  regular  form  of  law,  by  which  a  man 
could  adopt  the  child  of  another  person  as  his  own,  so  as 
to  invest  him,  legally  and  formally,  with  all  the  rights  and 
privileges  of  his  natural-born  offspring.  Now  had  we 
lived  in  those  days,  and  been  desirous  of  adopting  a  youth 
or  man  who  had  arrived  at  the  years  of  discretion,  it  is 
manifest  that  we  should  have  first  satisfied  ourselves  of  his 
principles,  temper,  character,  and  disposition  ;  nor  should 
we  ever  think  of  adopting  him  as  our  son,  until  we  were 
well  assured  that  he  possessed,  beforehand,  those  qualifi- 
cations which  were  suitable  for  the  new  relation  intended 
to  be  conferred  upon  him.  But  if  the  object  of  our  kind- 
ness was  an  infant,  it  would  be  absurd  in  us  to  look  for 
the  proper  disposition  and  character  beforehand  ;  and  we 
should  therefore  proceed  to  adopt  the  child  in  the  expec- 
tation, that  when  his  faculties  were  developed  under  proper 
superintendance,  and  he  had  arrived  at  years  of  discretion. 


LECTURE  2.]        HU3IAN  ANALOGY.  25 

he  would  feel  and  act  towards  us  as  became  a  son.  Yet 
the  act  of  adoption  in  both  these  cases  would  be  precisely 
the  same  ;  and  when  tliat  act  was  done  according  to  the 
prescribed  form,  the  unconscious  infmt  would  be  as  truly 
our  son,  as  the  well  qualified  youth  or  man  would  be,  and 
we  should  regard  such  infant  with  as  much  tenderness, 
admit  him  as  really  into  our  family,  and  provide  for  him 
with  as  great,  or  even  greater  care. 

In  like  manner  do  I  understand  the  doctrine  of  the 
Church  in  reference  to  baptism.  In  the  infinite  mercy  of 
God,  through  the  merits  of  his  only  begotten  Son,  it  has 
pleased  him  to  offer  to  us  the  unspeakable  privileges  of  his 
adopted  children;  and  he  has  appointed  a  solemn  sacrament 
as  the  mode  in  which  the  instrument  of  our  adoption  may 
be,  as  it  were,  signed  and  sealed.  When  the  subject  of 
his  kindness  is  of  sufficient  age  to  possess  the  proper 
qualifications,  repentance  and  faith — or,  in  more  popular 
language,  a  change  of  heart — it  is  required  that  these  qual- 
ifications shall  first  exist,  before  he  can  be  admitted  to 
the  favor  of  this  adoption.  But  when  the  question  regards 
infants,  the  Lord  receives  them  at  the  hands  of  others, 
and  adopts  them  as  truly,  claiming  on  their  part  the  same 
qualifications  precisely,  but  not  expecting  them  until  the 
fit  period,  when  the  regular  development  of  the  natural 
faculties  shall  admit  of  the  application  of  all  the  appointed 
means  of  grace. 

Two  questions  arise,  connected  with  this  important  sub- 
ject, which  will  occupy  the  remainder  of  the  present 
lecture.  And  these  are,  first,  What  benefit  can  infants 
derive  from  the  remission  of  sins,  before  they  have  lived 
long  enough  to  commit  any  transgression  ?  And  secondly, 
What  is  the  quality  of  the  divine  blessing  which  I  have 


26  WHAT  ARE  THE  BENEFITS        [LECTURE    2. 

supposed  them  to  receive,  in  baptism,  if  it  be  not  a  change 
of  heart? 

In  answer  to  the  first,  I  reply,  that  the  Gospel  privilege 
of  the  remission  of  sins,  granted  to  us  and  to  our  offspring 
by  faith,  through  the  atonement  and  merits  of  our  gracious 
Redeemer,  is  by  no  means  limited  to  actual  sins  past,  but 
applies  to  all   our  sinfulness  of  nature,  and  to  all  our  posi- 
tive  transgressions,  past,  present,  and   to  come,  with  only 
one  exception,  namely,  the  unpardonable  sin  against  the 
Holy  Ghost.     Infants,  it  is  true,  have  committed  no  actu- 
al iniquity.     But  nevertheless,  they  are  born  in   sin,  and 
derive  from  their  fallen  first  parent,  Adam,  a  sinful  nature, 
which  is  in  absolute  need  of  the  sacrifice  and  righteousness 
of  Christ,  and  of  the  influence  of  the  Holy  Spirit,  before 
the  creature  possessing  it  can  be  admitted  to  the  favor 
of  God.     The  remission  of  sins,  therefore,  would  be  ne- 
cessary in  the  case  of  infants,  in  order  that  they  might  be 
accepted  as  the  adopted  children  of  the  Almighty,  even  if 
it  had  respect  only  to  their  evil  nature.     But  in  its  pro- 
per extent,   this  sentence   of  remission   remains  as  their 
abiding  privilege  to  the  end.     It  must  be   carefully  noted, 
indeed,  that  this  privilege  has  its  conditions.     As  soon  as 
they  are  old  enough   to   understand  that  sin  is   the   trans- 
gression  of  the  divine  law,   they   are  bound  to  exercise 
repentance  and  faith  in   Christ,  before  their  transgressions 
can  be  forgiven.     And  this  repentance,  and  turning  of  the 
heart   in    faith   to   Christ,  must  be  repeated   with   every 
repetition  of  transgression,  and  with  increasing  depth  and 
earnestness,  until  the  influence  of  sin  is  destroyed,  and  the 
soul  obtains  the  perfect  victory.     Although  the  exercises 
of  repentance  and  faith,  however,  are  thus  to  be  repeated 
through  the  whole  of  the  Christian's  warfare,  yet  baptism 
is  never  repeated.     As  we  cannot  be  twice  born  in  a  natu- 


LECTURE   2.]  OF  INFANT  BAPTISM?  27 

ral  sense,  neither  can  we  be  twice  born  in  a  spiritual  sense  ; 
but  the  assurance  of  the  remission  of  our  sins,  once  be- 
stowed in  the  sacrament  of  our  regeneration,  continues  with 
us,  unless,  by  our  own  wilful  rebellion,  in  contempt  of  our 
heavenly  birthright,  we  do  despite  to  the  Spirit  of  Grace, 
and  thus  compel  the  Saviour  to  disinherit  and  cast  us  off 
for  ever. 

Li  answer  to  the  second  question,  namely,  What  is  the 
quality  of  the  divine  blessing,  given  to  infants  in  baptism, 
if  it  be  not  a  change  of  heart  ?  I  think  there  will  be  no 
difficulty  in  satisfying  your  minds,  provided  you  can  give 
to  the  argument  a  reasonable  measure  of  attention. 

I  have  already  explained  what  I  understand  by  the 
popular  phrase,  change  of  heart :  that  it  is  the  same  in 
substance,  with  what  we  speak  of  under  the  scriptural 
terms,  repentance  and  faith  ;  and  that  it  amounts,  in  its  re- 
sult, to  a  true  conversion  of  the  soul  to  the  Lord  Jesus 
Christ.  Plainly,  therefore,  infants  cannot  be  the  subjects 
of  a  change  like  this,  because  it  requires  a  maturity  of 
powers  and  faculties  which  belongs  not  to  the  period  of 
infancy. 

But  I  have  no  hesitation  in  saying,  that  although  infants 
cannot  be  the  subjects  of  repentance  and  faith,  or  of  this 
change  of  heart,  so  called,  yet  they  may  and  must  be  capable 
of  receiving  a  spiritual  blessing.  It  is  impossible  to  deny 
that  God  has  the  power  of  blessing  his  own  works.  And 
infants  have  souls,  which  are  the  work  of  God  ;  and  these 
souls  are  of  a  spiritual  nature  ;  and  surely  if  the  Redeemer 
be  graciously  disposed  to  give  them  his  blessing,  that 
blessing  must  be  of  a  spiritual  character,  because  it  is 
bestowed  upon  the  soul  which  is  a  spiritual  thing.  To 
my  mind,  therefore,  there  is  no  truth  more  clear,  and, 
being  myself  a  parent,  there  is  none  more  precious,  than 


28  WHAT  ARE  THE  BENEFITS  [LECTURE  2 

the  doctrine,  that  the  Spirit  of  God,  in  receiving  the  infant 
consecrated  to  Christ  by  baptism,  not  only  adopts  him  as 
an  heir  of  immortahty,  not  only  grants  him  the  remission 
of  sins,  not  only  registers  liis  name  in  the  book  of  life,  but 
also  gives  him  a  S2)iriti(oI  blessing,  which  blessing  I  am 
willing  to  understand  as  the  first  pulse  of  spirituallife  in  his 
soul — the  earnest,  if  I  may  so  express  myself,  of  all  the 
future  influences  of  divine  grace — the  dawning  ray  of  that 
heavenly  light  which  is  in  due  time  to  arise  upon  his  heart 
as  the  Sun  of  righteousness— -the  germ  of  sanctification. 

If  this  be  an  error,  in  the  judgment  of  ray  Christian  breth- 
ren, I  would  ask  them  to  explain  the  action  of  the  Redeemer, 
recorded  by  St.  Luke,  and  quoted  in  our  baptismal  office, 
where  he  took  the  unconscious  infants  in  his  gracious  arms, 
and  blessed  them,  after  severely  rebuking  those  who  would 
have  kept  them  away.  What  sort  of  blessing  was  this  ? 
Not  bodily,  surely;  for  we  do  not  read  that  the  infants  were 
diseased,  or  that  they  needed  any  bodily  help  :  but  beyond 
doubt,  Spiritual ;  since  no  Christian  can  desire  a  Spiritual 
blessing  superior  to  that  of  being  taken  into  the  arms  of 
Christ  and  solemnly  commended  by  him  to  the  Father. 

We  would  ask  again,  if  no  divine  grace  be  imparted  to 
children  in  baptism,  by  what  theological  subtilty  is  it  to  be 
deemed  a  sacrament  at  all  ?  It  is  undeniable  that  every 
sacrament  has  two  parts :  the  outward  and  visible  sign  is 
the  one,  and  the  inward  invisible  grace  is  the  other.  But 
if  we  suppose,  that  in  infant  baptism  there  is  no  grace  con- 
ferred by  the  Spirit  of  God,  but  only  the  outward  sign 
applied  by  the  minister,  the  sacrament  is  destroyed,  and 
nothing  remains  but  an  empty  ceremony.  Such  a  doctrine 
would  be  full  of  peril,  if  it  were  carried  out  into  the  other 
paits  of  our  religious  duty.  For  in  them  all,  the  promise 
of  the  divine  blessing,  manifested  in  the  gifts  of  grace,   is 


LECTURE  2]  OF  INFANT  BAPTISM?  29 

the  only  sure  ground  of  hope  to  the  soul.  If  this  blessmg 
be  withheld,  what  is  the  value  of  any  work  of  devotion  ? 
And  above  all,  should  we  not  take  heed  how  we  lower  the 
importance  of  those  solemn  covenant  acts,  the  sacraments, 
with  which  the  express  institution  of  Christ  has  connected 
tlie  most  essential  benefits  ;  lest  we  find  that  we  administer 
them  in  vain,  through  our  want  of  faith  in  their  Spiritual 
efficacy.  On  many  subjects  in  religion,  and  especially  on 
tliis,  we  have  reason  to  remember,  that  it  is  as  dangerous 
to  believe  too  little,  as  it  is  to  believe  too  much;  for  accord- 
ing to  our  faith,  \i  shall  be  done  unto  us. 

We  would  further  ask,  if  our  brethren  cannot  understand 
that  infants  receive  the  commencement  of  sanctification  in 
baptism,  by  what  process  are  tliose  who  die  in  infancy, 
sanctified  for  heaven?  If  the  Lord  is  universally  believed 
to  bestow  upon  them  holiness  sufficient  for  paradise  in  the 
hour  of  death,  why  should  he  not  be  ready  to  commence 
the  same  work,  at  the  time  of  baptism  ? 

Once  more,  we  would  ask  whether  our  brethren  do  not 
pray  for  their  infants,  that  God  may  sanctify  them,  and  give 
them  his  spiritual  blessing.  And  do  they  not  believe  that 
he  hears  and  answers  such  prayers  ?  If  they  do  not  believe 
this,  why  do  they  offer  them  ?  And  if  they  do  believe  it, 
then  we  would  ask  why  the  Lord  should  answer  the  prayer 
of  the  Christian  parent  alone,  and  not  answer  a  similar 
prayer,  when  it  is  offered  up  not  only  by  the  parents,  but 
by  the  whole  assembled  congregation,  in  the  very  ordinance 
commanded  by  himself, — the  solemn  baptismal  dedication  to 
the  Father,  the  Son,  and  the  Holy  Ghost,  in  which  is 
promised  the  remission  of  sins,  and  the  entrance  to  the 
kingdom  of  heaven  ? 

To  all  this,  however,  some  may  think  it  a  sufficient  an- 
swer, that  if  the  divine  blessing  were  given  in  baptism,  we 


30  OBJECTION  [lecture  2 

should  always  find  children  who  had  been  baptised,  more 
serious  and  more  pious  than  other  children,  which  does 
not  accord  with  our  experience,  and  therefore  the  doctrine 
cannot  be  true.  Let  us  brietly  show  the  futility  of  this 
objection,  by  applying  its  principle  to  two  of  our  Lord's 
parables. 

The  sower  sowed  the  seed,  by  the  wayside,  on  the  rock, 
among  thorns,  and  on  good  ground.  Out  of  the  four,  only 
one  produced  fruit  unto  perfection.  But  the  objector  should 
argue,  in  order  to  be  consistent,  that  the  seed  could  not 
have  been  sown  on  the  other  places,  because  there  was  no 
available  result  from  the  operation. 

Again,  the  Lord  of  three  servants  gave  them  talents  of 
silver,  that  they  might  make  merchandize  thereof,  by  tra- 
ding while  he  should  be  absent  on  his  journey.  Two,  out 
of  the  three,  were  faithful ;  but  the  third  covered  his  talent 
in  a  napkin,  and  buried  it  in  the  earth.  Our  objector  should 
say,  on  the  same  principle,  that  this  slothful  and  wicked 
servant  had  never  received  his  Lord's  money,  because  it 
appeared  that  he  had  made  no  use  of  it. 

Is  it  not  sufficiently  plain  from  these  scriptural  examples, 
that  no  argument  can  be  derived  against  the  blessing  given 
in  baptism,  from  the  fact  that  children  do  not  afterwards 
shew  the  result  in  their  conduct  ?  Do  we  not  learn  from 
these  parables,  that  the  Lord  bestows  many  gifts  and  bles- 
sings, where,  nevertheless,  the  neglect,  the  slothfulness,  and 
the  wickedness  of  men,  render  them  apparently  unavailing? 

But  I  may  not,  in  conscience,  rest  this  matter  here.  The 
Church,  which  has  framed  her  baptismal  office,  upon  the 
foundation  of  the  divine  command  and  upon  the  expecta- 
tion of  the  divine  blessing,  presents,  in  her  exhortation  to 
thesponsors,  a  faithful  statementof  the  only  course, by  which 
they  can  hope  to  cherish  and  improve  the  grace  conferred 


LECTURE  2.]  ANSWERED.  31 

in  baptism.  They  are  told  that  it  is  their  part  and  duty 
to  see  that  the  child  be  taught,  so  soon  as  he  shall  be  able 
to  learn,  the  solemn  obligations  of  the  baptismal  vow.  That 
they  shall  take  him  to  the  house  of  God  and  cause  him  to 
hear  his  Word.  That  they  shall  teach  him  the  spiritual 
meaning  of  the  creed,  the  Lord's  prayer,  the  ten  com- 
mandments, the  catechism,  and  all  other  things  which  a 
Christian  ought  to  know  and  believe  to  his  soul's  health. 
That  they  shall  see  to  it  that  he  be  virtuously  brought  up 
to  lead  a  Godly  and  a  Christian  life,  following  the  example 
of  his  Saviour  Christ,  continually  mortifying  all  his  evil 
and  corrupt  affections,  and  daily  proceeding  in  all  virtue 
and  Godliness  of  living. 

Now  the  system  here  presented  to  us,  is  an  entire  sys- 
tem ;  taken  in  all  things  from  the  scriptures  of  truth,  and 
therefore,  worthy  of  all  confidence.  It  considers  the  infant 
dedicated  to  Christ,  and  adopted  by  his  grace,  and  endued 
with  his  blessing  ;  but  not  as  having  any  privilege  conferred 
upon  him,  which  a  worldly  and  irreligious  education  may 
not  effectually  take  away.  If  parents  bring  their  children 
to  baptism,  and  give  them  up  to  the  Lord,  and  he  receives 
them  into  the  arms  of  his  mercy,  is  it  not  commanded  that 
this  commencement  of  good  shall  be  followed  up,  with  con- 
stant diligence  and  pious  care,  by  a  strictly  religious  educa- 
tion ?  Are  parents  at  liberty  to  despise  the  obligations  of 
the  word  of  God,  to  suffer  their  children  to  keep  evil  com- 
pany and  form  evil  habits,  yea,  to  set  themselves  before 
the  youthful  observation  of  their  little  ones,  as  patterns  of 
ungodliness — living  without  the  Bible,  without  the  sacra- 
ments, without  prayer, — to  give  them  up  to  idle  amusement, 
and  dissipation,  and  worldly  principles,  and  as  far  as  in 
them  lies  to  make  them  utterly  averse  to  a  religious  life  and 
conversation, — and  shall  they,  after  the  years  of  childhood 


32  RELIGIOUS  EDUCATION  [LECTURE  2. 

and  youth  are  thus  desecrated,  turn  round  and  gravely 
question  whether  baptism  was  connected  with  any  spiritual 
grace,  because  their  children  did  not  exhibit  its  proper  con- 
sequences? As  well  might  they  find  fault  with  the  planting 
of  a  tree  because  it  bore  no  fruit,  after  they  had,  with  their 
owo  hands,  plucked  off  every  blossom. 

But  let  me  hear  of  a  case  where  a  faithful  Christ- 
tian  parent  has  dedicated  his  child  to  the  Lord,  in  the 
appointed  way  ;  and  where  the  grace  of  baptism  has  been 
cherished  and  increased  by  constant  prayer,  and  pious  in- 
struction, and  Christian  example; — where  the  counteracting 
influence  of  an  ungodly  world  has  been  carefully  shut  out, 
or,  at  least,  where  the  youthful  disciple  has  been  guarded 
from  its  contamination ; — where,  in  a  word,  the  exhorta- 
tion of  the  baptismal  office  has  been  but  tolerably  carried 
into  practice,  in  the  training  of  the  child,  and  where,  after 
all,  the  result  has  been  a  failure — let  me  hear  of  a  case  like 
this,  and  I  will  acknowledge  my  error  :  I  will  confess  my 
ignorance  of  the  Gospel  of  Christ,  and  mourn  over  the 
discovery,  that  the  most  interesting  and  important  part  of 
our  eartiily  work, — the  consecration  and  training  of  our 
children, — may  be  consistently,  and  piously,  and  faithfully 
perfonned,  and  yet  not  be  sure  of  the  divine  blessing. 

But  I  do  not  believe  there  ever  was  such  a  case,  my 
brethren, — I  do  not  believe  there  ever  will  be.  The  adop- 
tion bestowed  in  baptism — the  grace  then  conferred  along 
with  the  merciful  sentence  of  the  remission  of  sins — is, 
indeed,  but  the  beginning  of  the  Christian  life  ;  neverthe- 
less, it  is  sure  and  unfailing,  if  the  rest  of  the  appointed 
course  be  faithfully  pursued.  The  religion  of  the  Lord, 
like  all  his  works,  is  progressive  and  systematic,  having 
its  rise,  its  gradual  advancement,  and  its  climax  of  attain- 
ment, when  this  corruptible  shall  put  on  incorruption,  and 


LECTURE  2.]  NECESSARY.  33 

this  mortal  shall  put  on  Immortality.  It  is  not  a  spasmodic 
or  convulsive  movement  of  the  feelings,  nor  yet  an 
incantation  or  a  charm,  but  a  regular  moral  and  spiritual 
discipline:  having  its  commencement,  truly,  in  the  power  of 
divine  grace,  and  requiring  the  constant  influence  of  the 
Holy  Spirit,  but  demanding  withal  our  diligent  co-opera- 
tion. As,  in  the  providing  of  our  bodily  support,  God  gives 
us  the  seed  and  the  soil,  and  the  sun  and  the  rain,  and  the 
faculties  of  body  and  mind,  and  the  materials  to  work  with, 
and  yet  if  we  will  not  plough,  and  sow,  and  watch,  and  toil, 
we  shall  have  no  harvest :  even  so,  in  the  nourishment  of 
the  soul,  he  bestows  upon  us  the  seed  of  spiritual  life,  and 
softens  the  heart  in  which  it  is  to  take  root,  and  gives  us 
the  light  of  his  word  and  the  dews  of  his  spiritual  blessing, 
and  yet,  if  w'e  will  not  watch,  and  pray,  and  strive  to  carry 
on  the  work  committed  to  us,  it  must  be  all  in  vain. 

We  see,  therefore,  that  the  result  promised  to  us  is  not  to 
be  expected  from  any  one  act,  or  any  one  operation;  but  fi'om 
the  collective  efficiency  of  innumerable  acts  and  of  every 
operation.  The  Christian  parent  is  only  bound  to  be  con- 
sistent and  persevering,  and  the  question  of  success  will  not 
be  doubtful. 

He  knows  the  care  required  for  his  offspring's  body : 
let  him  apply  the  same  care  to  his  soul.  The  body,  gift- 
ed with  animal  life  and  born  into  the  natural  world,  must 
be  fed,  and  clothed,  and  cherished,  day  by  day,  or  it  will 
perish.  And  the  soul,  endued  with  spiritual  life,  and  born 
into  the  spiritual  world,  must  in  like  manner  be  support- 
ed with  spiritual  food,  and  supplied  with  all  the  means  of 
grace,  or  it  too  will  die.  But  we  mJght  just  as  well 
maintain  that  the  famished  body  had  never  lived  at  all, 
because  we  see  it  lives  no  longer,  as  that  the  soul  of 
our  child  has  received  no  spiritual  life  in  baptism,  because, 


34  CONCLUSION.  [lecture  2». 

through  the  want  of  its  proper  nourishment,  that  life  may 
have  utterly  decayed.  Alas  !  that  parents,  who  are  ready 
to  toil — yea,  sacrifice  themselves,  if  necessary,  for  their 
children's  bodily  health,  should  ever  forget  that  their  souls 
require  a  still  greater  measure  of  watchfulness  and  care. 

But  the  limits  assigned  to  our  discourse  are  already  pas- 
sed, my  brethren,  and  I  should  be  unwilling  to  weary  you. 
The  evidence  of  Scripture,  the  objection  to  sponsors,  the 
testimony  of  the  Primitive  Churcli,  and  such  other  points 
as  may  be  necessary,  will  therefore,  be  postponed  to  our 
next  lecture. 


LECTURE   III 


John  hi.  5. 

EXCEPT  A  MAN    BE  BORN    OF    WATER,  AND  OF    THE    SPIRIT,    HE    CANNOT    ENTER 
INTO  THE  KINGDOM  OF  GOD. 

The  proper  character  of  the  blessed  sacrament  of  bap- 
tism, as  being  the  ordinance  in  which  our  regeneration,  or 
adoption,  is  perfected,  and  we  become  entitled  to  the  pre- 
cious appellation  of  the  children  of  God,  was  the  subject 
of  my  last  lecture,  in  which,  I  trust,  it  was  rendered  suffi- 
ciently clear  that  a  true  spiritual  change  of  heart,  called 
in  Scripture,  repentance  towards  God,  and  faith  in  our 
Lord  Jesus  Christ,  was  required  distinctly,  before  baptism, 
in  the  case  of  every  adult,  and  after  baptism,  in  the  case 
of  every  infant.  The  design  of  the  present  lecture  is  to 
examine,  first,  the  objections  which  our  Christian  friends, 
of  the  various  sects,  make  against  the  sponsors  in  baptism  ; 
secondly,  to  exhibit  the  Scriptural  evidence  belonging  to  the 
subject  at  large  ;  and  thirdly,  to  state  the  sentiments  of  the 
Primitive  Christians,  and  of  some  of  the  most  distinguish- 
ed reformers.  On  the  survey  of  the  whole,  you  will  have 
no  difficulty  in  determining  whether  the  doctrine  of  the 
Church,  however  misunderstood  and  misrepresented  in  our 
day,  does  not  deserve  the  praise  of  being  called,  Scriptu- 
ral and  Apostolic  doctrine. 

1.  First,  then,  I  am  to  answer  the  objection  made  to 
the  office  of  sponsor  in  infant  baptism.     Our  rule  requires 


36  DESIGN  OF  SPONSORS  [LECTURE  3 

that  three  persons,  if  they  can  be  had,  should  present  each 
child  ;  two  men  and  one  woman,  if  the  child  be  a  male,  but 
two  women  and  one  man,  if  the  child  be  a  female.  These 
persons  are  called  God-fathers  and  God-mothers,  because 
they  do  the  part  of  a  father  and  mother  before  God,  in 
dedicating  the  infant  to  his  service.  They  are  also  called 
sponsors,  because  they  answer  for  the  infant  those  questions 
which  adults  are  required  to  ansv,'er  for  themselves.  And 
herein,  say  our  brethren,  is  a  great  absurdity,  that  any  one 
should  undertake  to  answer  for  an  infant  in  the  solemn 
duties  of  religion.  A  little  examination,  perhaps,  will 
show,  that  if  this  be  an  absurdity,  it  is  one  Avhich  runs 
through  the  whole  frame  and  constitution  of  human  law, 
and  is  by  no  means  peculiar  to  the  case  before  us. 

Let  it  be  well  noted,  then,  as  the  foundation  of  this 
whole  matter,  that  baptism  is  the  act  of  our  adoption. 
That  this  act  is  founded  upon  a  covenant  between  the 
Almighty  and  his  creature,  in  which  the  creature  promises 
to  forsake  all  that  the  Lord  forbids,  to  believe  all  that  he 
reveals,  and  to  do  all  that  he  commands  :  and  the  Lord, 
for  the  sake  of  the  merits  and  a^tonement  of  Christ,  and 
on  the  conditions  covenanted  by  the  creature,  promises  to 
pardon  his  sins,  to  give  him  the  influences  of  his  Spirit, 
to  bestow  upon  him  the  name  and  privileges  of  a  son,  and 
to  be  to  him  a  Father.  Previous  to  the  act  of  infant 
baptism,  the  minister  sets  forth  the  promise  made  by  the 
Lord  in  the  first  place,  and  then  adds,  addressing  the 
sponsors,  "  Wherefore,  after  this  promise  made  by  Christ, 
this  infant  must  also  faithfully  for  his  part,  promise  by  you 
that  are  his  sureties,  until  he  come  of  age  to  take  it  upon 
himself,  that  he  will  renounce  the  devil  and  all  his  works, 
and  constantly  believe  God's  holy  Word,  and  obediently 
keep  his  commandments." 


LECTURE  3.]  IN  INFANT    BAPTISM.  37 

It  is  very  manifest,  therefore,  that  the  Church  does  not 
ask  the  sponsors  to  undertake,  in  their  own  persons,  that 
the  infant  shall  keep  the  baptismal  vow.  If  this  were  re- 
quired it  might  be  called  an  absurdity.  But  instead  of 
this,  the  Church  demands  that  they  shall  promise  in  the 
name  of  the  infant,  and  considers  the  infant  as  answering 
through  them  ;  as  undertaking,  by  their  instrumentality, 
his  part  of  the  solemn  covenant,  on  the  condition  of  which, 
the  mercy  of  God,  through  Christ,  is  to  be  extended  to 
him.  Now  that  this  is  no  absurdity,  but  a  universal  prin- 
ciple of  law,  will  be  evident  on  a  very  brief  recurrence  to 
human  analogy. 

Take,  for  example,  the  common  case,  where  orphan 
or  destitute  children  are  bound  to  a  master  or  mistress, 
by  the  overseers  of  the  poor.  The  indenture  by  which 
this  is  done,  is  an  instrument  of  writing,  containing  a  mu- 
tual agreement,  in  which  the  infant  promises  faithfulness, 
obedience,  and  industry,  and  the  master  or  mistress  pro- 
mises to  feed,  clothe,  instruct,  and  provide  for  the  infant. 
Now  in  this  case,  every  man  who  has  seen  such  an  instru- 
ment knows,  that  the  overseers  undertake  the  duties  to  be 
performed  by  the  child,  and  sign  their  names  for  him  and 
on  his  behalf ;  and  yet  no  one  ever  supposed  that  this  sign- 
ing makes  them  accountable  in  their  own  persons ;  because 
the  duties  belong  to  the  infant,  the  whole  transaction  is 
for  his  benefit,  and  the  law  holds  him  bound  to  fulfil  his 
part  of  the  contract  as  soon  as  he  is  able  to  understand  it, 
and  punishes  him  if  he  refuses  to  obey. 

The  same  principle  occurs  when  parents  bind  their 
own  chiMren  as  apprentices.  They  undertake  for  and  in 
the  name  of  their  sons,  all  the  duties  which  belong  to  that 
part  of  the  covenant ;  and  if  their  children  fail  to  perform 
them,  the  parents  are  never  held  personally  liable,  for  the 


■w 


38  DESIGN  OF  SPONSORS  [lECTUEE  3.' 

the  same  reason,  viz.,  because  it  is  tlie  children's  contract, 
and  not  the  pai-ents',  although  the  parents  sign  it,  in  their 
name. 

Nor  is  this  principle  of  law  confined  to  these  cases  alone. 
On  the  contrary,  it  appHes  to  every  other  transaction  of 
importance,  in  which  the  interests  of  children  are  involved. 
Thus  a  father,  desirous  to  leave  an  estate  to  his  son, 
appoints  guardians  by  his  will ;  or  if  there  be  no  will  ap- 
pointing guardians,  the  courts  of  law  will  appoint  such 
persons  as  the  Judges  think  proper,  and  all  the  business 
of  the  infant  must  be  conducted  through  his  legal  repre- 
sentatives until  he  becomes  of  age.  These  guardians  buy 
and  sell,  lease  and  release,  pay  and  receive  ;  and  all  their 
acts  (if  legally  performed,)  bind  the  infant,  on  the  very 
same  ground  ;  the  law  allowing  them  to  act  for  the  child's 
benefit,  because  he  has  not  understanding  sufficient  to  act 
for  himself. 

Here,  then,  we  see  a  universal  principle  of  law,  which 
was  never  yet  called  an  absurdity,  but  admitted  by  all  re- 
flecting men,  to  be  reasonable,  just,  and  necessary.  And 
in  no  case  can  it  operate  with  greater  force,  than  in  the 
solemn  covenant  on  which  is  founded  the  ordinance  of 
baptism  :  for  no  covenant  can  be  more  perfectly  condi- 
tional than  the  covenant  of  salvation.  The  Lord,  indeed, 
grants  to  the  infant  the  privilege  of  adoption  forthwith  ; 
accepting  on  his  behalf,  the  repentance  and  faith  of  those 
who  present  him,  which  suffices  until  he  is  abl^^  to  fulfil 
the  appointed  duties  of  his  profession  in  his  own  person. 
All  this,  however,  is  on  the  express  condition  that  he  will 
be  faithful  and  obedient  in  due  time  ;  for  if  he  be  not, 
baptism  will  not  save  him,  but  he  will  be  cast  out  of  his 
heavenly  Father's  favor, — disinherited, — and  his  spiritual 
birth-right  will  be  forfeited  forever. 


LECTURE  3.]  IN   INFANT  BAPTISM.  39 

Where,  then,  is  the  absurdity  of  the  office  of  sponsors 
in  infant  baptism  ?  What  arrangement  could  set  before 
our  eyes,  more  clearly  and  more  strongly,  the  indispensable 
conditions,  on  our  performance  of  which  the  assurance  of 
our  immortal  inheritance  depends  ?  And  how,  I  beseecli 
you,  could  the  Church  more  carefully  provide  for  the  piety 
of  her  children,  than  by  thus  connecting  with  the  very 
ordinance  of  their  initiation,  the  terms  of  the  covenant 
wiiich  their  sponsors  promised  on  their  behalf,  and  which 
it  was  to  be  their  first  duty,  and  their  highest  interest, 
faithfully  to  fulfil  ? 

2.  Ti'usting  that  enough  has  been  said  to  explain  and 
justify  this  feature  in  our  system,  I  proceed  to  consider 
the  light  which  Scripture  sheds  upon  the  whole  of  this 
important  subject. 

God,  in  the  plenitude  of  his  goodness  and  his  power, 
made  man  in  his  own  likeness,  holy,  innocent,  and  pure  ; 
and  placed  him  in  Paradise,  the  garden  of  the  Lord's  own 
planting.  He  fell  by  transgression  ;  the  moral  image  of 
his  Creator  was  defaced  ;  his  whole  nature  became  degra- 
ded ;  and  he  was  expelled  from  his  happy  abode,  in  order 
tliat  he  might  learn,  in  the  mournful  discipline  of  a  sinners 
lot,  to  long  after  the  good  which  he  had  lost,  and  to  loathe 
tJ]e  evil  which  he  had  chosen  for  his  portion.  But  he  was 
not  abandoned  to  despair ;  for  in  the  very  sentence  of  his 
banishment  was  contained  a  promise  of  mercy,  the  Seed 
of  the  woman,  the  blessed  Mediator  Christ  Jesus,  who 
should,  in  due  time,  destroy  the  power  of  the  enemy,  and 
restore  to  the  human  family  the  heritage  of  glory. 

Of  the  immediate  offspring  of  Adam,  Abel  embraced 
this  promise,  and  brought  the  firstlings  of  his  flock  in  the 
sacrifice  of  faith,  a  type  of  that  Lamb  of  God  who  was 
appointed  to  take  away  the  sins  of  the  world. 


40  THE    PRINCIPLE  [lECTUEE  3. 

But  the  pious  Abel  was  slain  by  the  malice  and  envy  of 
his  unbelieving  brother,  Cain  :  and  the  Lord  gave  to  Adam, 
Seth  as  his  substitute,  in  whose  posterity  the  line  of  the 
Patriarchs  descended  to  the  time  of  Noah.  And  we  see 
the  character  of  adoption  already  applied  to  the  faithful, 
for  in  the  sixth  chapter  of  Genesis,  the  sons  of  God  are 
•spoken  of,  in  marked  distinction  from  the  daughters  of  men. 

In  the  period  from  Noah  to  Abraham,  the  earth  became 
again  replenished  with  inhabitants,  and  filled  with  idolatry  : 
and  God  called  Abraham  to  be  the  father  of  the  faithful, 
and  gave  him  a  new  sign  of  the  covenant  of  the  divine 
mercy,  circumcision  ;  commanding  withal,  that  it  should 
be  applied  to  every  male  child  of  eight  days  old ;  and 
enforcing  the  command  with  a  solemn  menace,  that  the 
child  who  was  not  circumcised,  should  be  cut  off  from 
his  people,  as  a  breaker  of  the  covenant  of  God.  (Gen. 
xvli.  14.) 

As  this  appears  to  be  the  first  introduction  of  a  religious 
consecration  of  infants  to  the  Lord,  it  may  be  as  well  to 
pause  a  moment,  and  consider  whether  it  does  not  mark  an 
era  in  the  divine  dispensation,  worthy  of  our  devout  atten- 
tion. 

Previous  to  the  institution  of  circumcision,  we  read  of 
but  one  act  bearing  a  sacramental  character,  namely,  the 
offering  of  sacrifices,  which  we  may  well  suppose  to  have 
been  of  divine  appointment ;  the  animals  with  whose  skins 
the  Lord  is  said  to  have  clothed  Adam  and  Eve,  (^en.  iii. 
2L.)  having  probably  been  first  offered  up,  as  a  memorial 
of  the  promised  Seed  ;  and  thus  the  system  of  sacrifice  may 
be  understood  to  have  been  communicated  from  Adam  to 
the  faithful  Abel,  who,  after  participating  in  the  atonement 
offerings  of  his  father,  came  before  God  in  the  maturity  of 
l)is  age,  to  present  his  own. 


LECTURE  3.]     OF  INFANT  DEDICATION.  41 

But  the  antediluvian  patriarchs  seem  to  have  been 
awfully  careless  with  regard  to  the  training  of  their  chil- 
dren in  the  fear  of  God  ;  and  hence  the  universal  prex-alence 
of  iniquity,  which  made  it  necessary  to  cut  off  the  whole 
impious  race  by  the  deluge,  with  the  exception  of  Noah  ; 
and  even  of  his  three  sons,  the  youngest  must  have  been 
totally  deficient  in  filial  reverence.  In  a  few  centuries, 
tlie  new  population  of  the  earth  appear  to  have  become 
idolatrous  again,  and  the  Lord  takes  Abraham  away  from 
his  kindred  and  people,  and  sends  him  alone  into  a  strange 
land,  that  he  might  be  the  head  of  a  new  dispensation  of 
mercy.  And  mark  here,  the  peculiar  commendation  given 
by  the  Almighty  to  Abraham,  in  connexion  with  the  prin- 
ciple before  us.  (Gen.  xviii.  19,)  '  I  know  him,'  saith  the 
Lord, '  that  he  will  command  his  children  and  his  household 
after  him,  and  they  shall  keep  the  way  of  the  Lord,  to  do 
justice  and  judgment ;  that  the  Lord  may  bring  upon 
Abraham  that  which  he  hath  spoken  of  him.' 

In  reference  to  this  very  thing,  namely,  the  training  up 
the  children  of  the  righteous  with  far  greater  strictness  and 
care,  as  a  necessary  means  to  the  enjoyment  of  the  divine 
blessing,  the  Lord  seems  to  have  instituted  the  new  right 
of  CLi'cumcision,  as  if  to  declare  by  a  perpetual  obligation, 
tliat  his  covenant  should  be  extended  to  them,  that  their 
parents  should  devote  them  solemnly  to  his  service,  and 
not  leave  them  free  to  chuse,  at  the  period  of  maturity, 
whether  they  would  serve  God  or  not,  as  had  probably 
been  the  practice  of  mankind  before.  And  accordingly, 
before  Moses  concludes  his  work,  as  the  recorder  of  the 
laws  of  heaven,  we  find  this  rule  most  strongly  impressed 
npon  the  people  of  Israel,  (Deut.  vi.  6.)  '  These  words, 
which  I  command  thee  this  day,  shall  be  in  thine  heart, 
and  thou  shalt  teach  them  diligently  unto  thy  children,  and 

4* 


4-2  THE    PRINCIPLE  [LECTURE  3. 

shall  talk  of  them  when  thou  sittest  in  thhie  house,  and 
when  thou  walkest  by  the  way,  and  when  thou  liest  down, 
and  when  thou  risest  up.'  Nor,  in  my  mind,  does  any 
thing  seem  likely  to  have  operated  so  extensively  and 
favorably  upon  the  destiny  of  the  Jewish  people,  as  this 
single  principle,  had  it  been  faithfully  brought  into  action, 
that  every  child  should  be  religiously  consecrated  to  the 
Lord,  bound  to  his  service  as  by  an  everlasting  covenant, 
and  continually  trained  in  the  love,  and  worship,  and  obe- 
dience of  the  God  of  Israel. 

In  effect,  although  this  new  ordinance,  designed  to  se- 
cure the  religious  training  of  Abraham's  posterity,  was  by  no 
means  followed  up  as  it  should  have  been  by  a  pious  edu- 
cation, yet  at  no  time  afterwards  was  the  condition  of  the 
world  as  deplorable  as  before.  Previous  to  the  flood,  all 
the  righteousness  of  the  earth  had  become  confined  to  the 
family  of  Noah.  After  the  infliction  of  this  awful  judg- 
ment, iniquity  prevailed  again  ;  and  the  Lord  took  Abraham 
alone  to  be  the  father  of  the  faithful.  But  the  merciful  in- 
stitution of  infant  circumcision  seems  to  have  availed,  at  least 
so  far,  that  in  the  darkest  days  of  Israel's  history,  when  the 
jjrophet  Elijah  thought  himself  the  only  worshipper  of  God 
remaining,  the  Lord  told  him  that  there  were  yet  seven 
thousand  in  Israel,  who  had  not  bowed  the  knee  to  Baal. 

Is  it  then,  too  much  to  say,  that  the  introduction  of  this 
ordinance  of  infant  dedication  to  God,  connected  with  the 
promise  of  his  blessing,  and  the  religious  life  to  which  it 
solemnly  bound  both  parent  and  offspring,  marked  a  new  era 
in  the  divine  dispensation,  worthy  of  our  devout  regard  ? 
And  have  we  not  here  presented  to  us  a  principle  in  the 
system  of  God,  the  necessity  of  which  is  demonstrated  by 
the  previous  history  of  mankind,  and  a  strict  adherence  to 


LECTURE  3.]  OF  INFANT  DEDICATION.  43 

which  is  indispensable  to  the  prosperity  of  the  Church,  for 
all  time  to  come  ? 

Now  the  Apostle  Paul,  commenting  on  this  rite,  calls  it, 
expressly,  the  seal  of  the  righteousness  of  the  faith,  which 
Abraham  had  before  he  w^as  circumcised.  Elsewhere  the 
same  Apostle  saith  that  '  He  is  not  a  Jew,  which  is  one  out- 
wardly, neither  is  that  circumcision  which  is  outward  in  the 
flesh  ;  but  he  is  a  Jew  which  is  one  inwardly,  and  circumci- 
sion is  that  of  the  heart,  in  the  spirit,  and  not  in  the  letter ; 
whose  praise  is  not  of  men  but  of  God.'  Manifest,  then,  it  is, 
tliat  the  righteousness  of  faith,  an  inward  sjmitual  change, 
should  have  preceded  circumcision  amongst  the  Jews, 
whenever  it  was  applied  to  an  adult  proselyte  ;  while,  never- 
theless, the  mercy  of  God  extended  the  benefits  of  it  to  the 
unconscious  infant  of  the  circumcised  parent ;  doubtless 
upon  the  principle,  that  the  faith  of  the  parent  should  be 
accepted  for  the  child,  until  he  was  of  maturity  sufficient 
to  profess  his  own. 

It  is  on  the  firm  foundation  of  this  principle,  that  almost 
all  the  Christian  world  rest  the  practice  of  infant  baptism. 
Our  Baptist  brethren,  indeed,  reject  the  analogy  between 
circumcision  and  baptism,  on  the  ground,  that  circumcision 
was  a  carnal  ordinance,  designed  as  a  mark  of  external  differ- 
ence, and  only  connected  with  the  covenant  of  God,  by 
which  he  promised  to  Abraham's  posterity,  the  possession  of 
the  land  of  Canaan.  But  in  the  first  of  these  positions 
they  are  opposed  by  St.  Paul,  in  the  passage  already  cited, 
where  he  plainly  calls  circumcision  a  seal  of  the  righteous- 
ness of  faith ;  and  in  the  second,  they  are  opposed  by  the 
whole  tenor  of  the  sacred  history,  for  neither  could  the  cov- 
enant that  the  Israehtes  should  possess  the  land  of  Canaan, 
merely  as  a  temporal  thing,  call  for  or  warrant  the  estab- 
lishment of  such  an  ordinance  as  circumcision  :  nor  is  that 


44  ANALOGY  BETWEEN  [lECTL-RE  S. 

particular  promise  spoken  of  in  any  part  of  scripture,  as  if  it 
constituted  the  whole  covenant  of  God.  Far  more  impor- 
tant and  sublime  was  the  nature  of  the  covenant,  sealed  in 
circumcision  :  it  was  the  promise  that  in  the  Seed  of  Abra- 
ham, that  is  Christ,  all  the  nations  of  the  earth  should 
BE  blessed  :  and  that  the  Patriarch,  himself,  understood  it 
go,  is  sufficiently  apparent  from  the  declaration  of  our  Lord, 
tliat  Abraham  saw  his  day  and  was  glad  ;  and  of  St.  Paul, 
that  Abraham  was  the  father  of  the  faithful. 

Circumcision,  therefore,  was  a  religious  ordinance  of  a 
spiritual  and  sacramental  character,  designed  to  mark  the 
admission  of  the  Jewish  infant  to  the  covenant  of  grace, 
introductory  to  the  feast  of  the  Passover,  and  essential  to 
tJie  membership  of  the  Church  of  Clirist  under  the  Mosaic 
dispensation.  And  when  it  pleased  God  to  change  these 
sacred  rites  for  the  new  ordinances  of  the  Gospel — Baptism 
and  the  Lord's  Supper — it  could  by  no  means  be  supposed 
tliat  the  PRINCIPLE  on  which  they  rested  was  altered  ;  or  that 
tliese  new  sacraments  were  to  be  of  a  more  confined  and  re- 
stricted application  ;  seeing  that  the  truth  which  had  hitherto 
been  delivered  only  to  Israel,  was  now  to  be  promulgated 
throughout  the  world.  Circumcision  and  the  feast  of  the  Pass- 
over were  both  attended  by  the  shedding  of  blood,  and  in  this 
respect  they  were  typical  of  the  shedding  of  the  blood  of 
Christ,  for  the  redemption  of  mankind.  In  strict  accord- 
ance, therefore,  with  the  rule  that  types  should  cease  wl>en 
tJiey  are  fulfilled,  it  seems  easy  to  perceive  why  circumct- 
sion  and  the  Paschal  sacrifice  should  be  abolished,  when 
Christ,  'our  Passover,' was  sacrificed  ;  and  baptism,  and  tire 
Lord's  Supper  should  take  their  place.  But  yet  the  de- 
sign of  the  new  sacraments  corresponded  with  the  design 
of  the  old,  for  baptism,  like  circumcision,  was  intended  to 
mark  the  admission  of  the  infant  into  the  covenant  of  God, 


LECTURE  3.]  BAPTISM  AND  CIRCUMCISION.  45 

to  be  the  seal  of  the  righteousness  of  faith,  and  to  be  a  sym- 
bol of  that  change  by  which  the  filthiness  of  the  flesh  was 
cast  away.  And  as  the  Paschal  lamb  was  a  type  of  the 
death  of  Christ,  to  keep  the  Israelite  in  mind  of  that  great 
sacrifice  until  it  should  be  actually  offered,  so  St.  Paul  saith 
of  the  Eucharist,  that  as  often  as  we  eat  of  that  bread,  and 
drink  of  that  cup,  we  do  show  the  Lord's  death  until  he 
come. 

Now  when  we  reflect  that  the  Apostles  were  all  Jews, 
nay,  that  our  Lord,  himself,  was  a  Jew,  according  to  the 
flesh  ;  that  the  Mosaic  system  was  of  divine  origin  and  obli- 
gation, and  that  nothing  could  exceed  the  reverence  with 
which  the  people  of  Israel  regarded  it  ;  that  circumcision, 
especially,  was  of  the  highest  antiquity,  having  been  ap- 
pointed more  than  four  hundred  years  before  the  time  of 
Moses;  and  that  no  law  or  principle  could  be  found  for  the 
application  of  baptism,  entitled  to  so  much  regard  as  that 
which  was  suggested  by  the  correspondent  ordinance  of  cir- 
cumcision ;  it  seems  obvious  that  the  Apostles  would  apply 
the  new  rite  to  infants  as  well  as  to  adidts ;  because  such 
had  been  the  express  will  of  God,  in  the  case  of  circumci- 
sion, for  nearly  two  thousand  years  before  ;  and  because 
whatever  change  was  to  be  made,  should  be  in  favor  of  en- 
largement, ratlier  than  restriction ;  for  otherwise  it  could 
hardly  accord  with  the  spirit  of  that  Gospel,  which  was  now 
to  be  preached  to  every  creature. 

If,  indeed,  as  our  Baptist  brethren  suppose,  our  Lord  bad 
not  been  willing  that  infants  should  be  dedicated  to  him 
by  a  religious  ordinance  any  longer — if,  after  having  com- 
manded for  twenty  centuries  before  his  coming,  that  they 
should  be  brought  into  his  covenant  at  eight  days  old,  he 
had  now  designed  to  exclude  them  until  they  reached  ma- 
turity— can  any  reflecting  mind  doubt  that  he  would  have 


46  ANALOGY    BETWEEN  [LECTURE  3. 

said  so  ?  Instead  of  that  gracious  sentence,  '  SufFer  the 
little  ones  to  come  unto  me,  and  forbid  them  not,  for  of 
such  is  the  kingdom  of  heaven  ;'  would  he  not  haA-e  said, 
'  Take  heed,  henceforth,  that  ye  do  not  admit  infants  into  my 
covenant  by  the  same  ordinance  which  you  apply  to  men.  It 
bath  indeed  been  ordained  of  old  time,  that  the  man  and 
die  infant  should  be  consecrated  to  my  service,  by  the  same 
sacramental  rite  of  circumcision  ;  but  for  the  future,  infants 
must  have  no  religious  rite  applied  to  them  ;  and,  therefore, 
when  ye  baptise  all  nations,  do  not  apply  baptism  as  exten- 
sively as  ye  have  been  commanded  to  apply  circumcision, 
but  pass  the  children  by,  until  they  are  men.'  Is  it  not 
manifest,  that  if  a  change  of  so  serious  a  nature  had  been 
designed,  it  would  have  been  mentioned  ;  and  does  it  not 
follow,  irresistibly,  that  as  there  was  no  such  intimation 
given  to  the  Apostles,  there  could  have  been  no  such  alter- 
ation contemplated  ;  and,  of  course,  that  the  Apostles,  being 
directed  to  baptise  instead  of  to  circumcise,  would  apply 
laaptism  at  least  as  extensively  as  circumcision. 

Now  the  error  of  our  Baptist  brethren  arises  from  the 
mistaken  supposition,  that  the  Old  Testament  cannot  be 
applied  to  the  New  in  any  respect,  except  in  the  way  of 
history  and  prediction.  Hence  they  take  up  this  subject 
from  the  language  of  the  New  Testament  alone,  forgetting 
that  the  Church  of  Christ  is  one,  although  under  sundry 
dispensations,  and  that  the  Gentiles  are  grafted  on  the  stock 
of  Abraham.  Hence  they  reason,  as  if  the  Apostles  were 
cliosen  among  the  heathen,  as  if  the  two  portions  of  Scrip- 
ture differed  so  widely  in  their  scope  that  there  could  be 
no  common  principles  between  them,  or  as  if  it  was  not 
the  same  unchangeable  Being,  who  was  the  God  both  of 
Jew  and  Gentile.  But  the  true  and  only  rational  mode  of 
viewing  this  or  any  other  religious  subject,  is  to  take  the 


LECTURE  3.]       BAPTISM  AND  CIRCUMCJSION.  47 

whole  divine  system  of  revealed  truth  in  its  own  sacred 
order ;  and  thus  hring  the  knowledge  of  the  Old  Testament 
aJong  with  us,  to  the  interpretation  of  the  New  ;  remem- 
bering that  the  Apostles  were  acquainted  with  no  other 
Scriptures,  and  reasoned  from  no  other  for  many  years ; 
md  that  every  principle  of  religion,  habit,  and  feehng, 
would  incline  them  to  pay  all  possible  regard  to  that  only 
Revelation,  in  which  the  Deity  had  ever  condescended  to 
lay  down  a  minute  detail  for  the  worship  of  his  people. 

Having  thus  considered  the  analogy  of  faith  which  the 
inti'oductory  dispensation  furnishes  in  the  Old  Testament, 
let  us  next  proceed  to  notice  those  passages  of  the  New 
Testament,  in  which  the  necessity  and  the  true  nature  of 
baptism  are  plainly  set  forth.  First,  we  have  the  solemn 
declaration  of  our  Lord,  already  mentioned,  *  Verily, 
verily,  except  a  man  be  born  of  water,  and  of  the  Spirit, 
he  cannot  enter  the  kingdom  of  heaven  ;'  and  again,  ^  He 
tliat  believeth  and  is  baptised,  shall  be  saved,'  in  both  of 
which,  baptism  is  directly  connected  with  salvation  ;  and, 
surely,  what  God  hath  joined  together,  man  may  not  pre- 
sume to  put  asunder. 

On  the  day  of  Pentecost,  when  the  multitude,  who  were 
struck  with  remorse  at  the  declaration  of  Peter,  that  they 
had  crucified  the  Lord  of  life  and  glory,  asked  vrhat  they 
should  do,  the  Apostle  replied,  and  said,  '  Repent  and  be 
l^aptised,  every  one  of  you,  for  the  remission  of  sins,  and 
ye  shall  receive  the  Holy  Ghost.'  Here  we  see  that 
baptism  is  introductory  to  the  remission  of  sins,  and, 
of  course,  to  the  privilege  of  adoption  ;  for  we  can  hardly 
conceive  of  God  adopting  any  as  his  children,  whose  sins 
were  not  forgiven. 

In  the  remarkable  case  of  the  Apostle  Paul,  we  read 
that  the  Lord  converted  him  by  a  marvellous  vision,  as  be 


48  SCRIPTURAL  PROOFS.  [LECTURE  3. 

was  in  the  way  to  Damascus.  He  submitted  himself  forth- 
with, saying,  '  Lord,  what  wilt  thou  have  me  to  do  ?'  He 
prayed  fervently  : — he  passed  three  days  without  eating 
or  drinking  :  and  then  Ananias,  being  instructed  by  a  vision, 
came  in  unto  him,  saying,  '  Arise  and  be  baptised,  and 
wash  away  thy  sins.'     (Acts  xxii.  16.) 

In  close  correspondence  with  this,  is  the  language  of  the 
Apostle  Peter,  (I  Pet.  iii.  20,  21,)  where,  after  referring 
to  the  ark  of  Noah,  in  which  '  eight  souls  were  saved  by 
water,'  he  adds,  '  The  like  figure  whereunto,  even  baptism, 
doth  also  now  save  us.'  And  yet,  in  order  to  prevent  any 
from  supposing  that  the  mere  application  of  water  could 
have  this  efficacy,  as  by  a  charm,  he  proceeds  to  say, 
'  Not  the  putting  away  of  the  filth  of  the  flesh,  but  the 
answer  of  a  good  conscience  towards  God,  by  the  resurrec- 
tion of  Jesus  Christ.'  That  is,  the  baptism  which  saves  us 
is  not  the  washing  of  the  body,  merely  :  for  the  ordinance 
appointed  by  Christ,  and  made  effectual  by  the  power  of  his 
resurrection,  demands  that  the  sinner  be  born  of  water,  and 
of  the  Spirit ;  divine  grace  enabling  him  to  make  the  an- 
swer of  a  good  conscience  towards  God,  by  repentance 
and  faith,  and  the  promise  of  holy  obedience. 

The  same  connexion  meets  us  again,  in  St.  Paul's  Epis- 
tle to  Titus,  (iii.  5.)  where  he  saith,  that  'After  the  kind- 
ness and  love  of  God,  our  Saviour,  toward  man,  appeared, 
not  by  works  of  righteousness  wdiich  we  have  done,  but  ac- 
cording to  his  mercy  he  saved  us,  by  the  washing  of  regen- 
eration and  renewing  of  the  Holy  Ghost,' — a  remarkable 
passage,  plainly  illustrative  of  the  birth  of  water  and  of  the 
Spirit  of  which  our  Saviour  speaks,  and  confirmatory  of  the 
whole  doctrine. 

But  perhaps  there  is  nothing  more  decisive  on  the  sub- 
ject of  the  necessity  and  privileges  of  Baptism,  than  the 


LECTURE  3.]  SCRIPTURAL    PROOFS.  49 

case  of  Cornelius,  related  in  the  tenth  chapter  of  the  Acts 
of  the  Apostles.  We  read  that  he  was  '  a  devout  man, 
and  one  that  feared  God  with  all  his  house,  who  gave 
much  alms  to  the  people,  and  prayed  to  God  alway.'  An 
angel  was  commissioned  to  address  him  in  a  vision,  telling 
him  that  his  prayers  and  his  alms  had  come  up  for  a  me- 
morial before  God,  and  that  he  should  send  messengers 
without  delay  for  the  Apostle  Peter,  who  should  teach  him 
what  he  ought  to  do.  Accordingly,  Cornelius  sent  two 
devout  soldiers  for  Peter ;  and  he,  being  directed  by  the 
Spirit  of  God,  went  to  him,  and  preached  the  Gospel.  And 
while  Peter  was  speaking,  the  Holy  Ghost  fell  on  all  them 
that  heard  the  word,  and  they  spake  with  tongues  and 
magnified  God.  Then  Peter  said,  '  Can  any  man  forbid 
water,  that  these  should  not  be  baptised,  which  have  re- 
ceived the  Holy  Ghost,  as  well  as  we?  And  he  commanded 
them  to  be  baptised  in  the  name  of  the  Lord.' 

We  see  here  a  practical  comment  on  the  doctrine  of 
the  same  Apostle,  where  he  said  that  '  baptism  doth  now 
save  us.'  For  he  applies  it,  as  necessary  even  to  those  on 
whom  the  miraculous  influence  of  the  Holy  Spirit  had  fall- 
en. Cornelius  was  a  devout  man,  his  prayers  and  his 
alms  were  accepted  before  God,  he  was  favored  with  an 
angelic  vision,  he  believed  the  Gospel  of  Christ  as  soon  as 
he  heard  it,  and  the  approbation  of  the  Lord  was  forthwith 
declared  by  the  extraordinary  powers  with  which  he  was 
endowed  from  on  high  ;  yet  the  Apostle  does  not  think  all 
this  sufficient  for  his  admission  into  the  kingdom  of  heaven, 
but  proceeds  to  have  him  baptised  for  the  remission  of  sins, 
that  he  might  be  born  of  water  and  of  the  Spirit,  and  adopt- 
ed as  the  child  of  God,  in  the  solemn  sacrament  of  resen- 
eration.  Now  in  these  several  parts  of  the  word  of  inspira- 
tion, we  see  baptism  connected  with  the  new  birth ;  we 

5 


50  OPINIONS  OF  THE  FATHERS,  [LECTURE   3. 

find  it  called  the  washing  of  regeneration  in  connexion  with 
the  renewing  of  the  Holy  Ghost :  we  are  said  to  be  saved 
by  it,  when  it  is  applied  with  the  answer  of  a  good  con- 
science ;  and  it  is  commanded  for  the  purpose  of  obtaining 
the  remisssion  of  sins.  And  the  cases  of  Saul  and  Cornelius 
seem  to  prove  that  a  change  of  heart  does  not  suffice  for 
the  remission  of  sins  without  baptism :  for  Saul  was  cer- 
tainly a  penitent  believer  before  Ananias  came  to  him.  He 
addressed  him  by  the  title  '  Brother  Saul,'  he  laid  his  hands 
on  the  eyes  of  Saul  and  removed  his  blindness,  and  said  to 
him,  '  The  God  of  our  fathers  hath  chosen  thee,  that 
thou  shouldst  know  his  will,  and  see  that  Just  One,  and 
shouldest  hear  the  voice  of  his  mouth.  For  thou  shalt  be 
his  witness  unto  all  men  of  what  thou  hast  seen  and  heard.' 
And  yet,  though  Saul  was  thus  converted  and  changed, 
the  subject  of  a  miraculous  cure  and  of  this  peculiar  privi- 
lege of  being  a  chosen  vessel,  still  his  sins  were  not  forgiven 
without  baptism  ;  for  immediately  after  this,  Ananias  saith 
to  him,  '  And  now  why  tarriest  thou  ?  Arise  and  be  bap- 
tised, and  luash  aicay  thy  sins.^  The  case  of  Cornehus  is 
perhaps  still  stronger  in  proof  of  the  same  doctrine ;  and 
the  whole,  taken  together,  seems  to  my  mind  conclusive, 
that  the  language  of  the  Church  in  her  baptismal  offices,  is 
warranted  most  fidly  by  the  analogy  of  the  Old,  and  the 
authority  of  the  New  Testament  dispensation. 

3.  I  am,  in  the  third  place,  to  shew,  that  these  views  accord 
with  the  sentiments  of  the  Primitive  Christians,  and  with 
those  of  the  great  lights  of  the  reformation.  Of  the  early 
Christian  Fathers,  I  shall  first  cite  Irena^us,  the  Bishop  of 
Lyons,  who  flourished  about  fift}-  years  after  the  death  of 
St.  John. 

( a)  '  The  Lord,'  saith  this  primitive  saint,  '  gave  to  his 

(a)  Com.  Hares.  Lib.  3.  Cap.  17.  §  1.     '  Et  iterumpotestatem  regen- 


LECTURE  3.]  ON  BAPTISM.  51 

Apostles  the  power  of  regenerating  men  to  God,  saying 
to  them,  go  ye  and  teach  all  nations,  bajjiising  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost.'  A  little  farther  on,  he  uses  this  language  on  the 
effects  of  baptism:  (b)  'For  as  we  cannot  make  one 
mass  or  one  bread  of  dry  wheat  without  moisture,'  saith 
he,  '  neither  can  we,  being  many,  be  made  one  in  Christ 
Jesus,  without  the  water  which  is  of  heaven  ;  and  as  the 
dry  ground  cannot  be  fruitful  without  rain,  neither  should 
we,  being  at  first  dry  wood,  ever  be  rendered  fruitful  unto 
life,  without  the  voluntary  showers  of  grace.  For  our 
bodies  have  received  this  unity  in  Christ,  throvgh  that 
laver  of  baptism,  which  is  to  immortality ,  but  our  souls 
through  the  Spirit.^ 

Tertullian,  the  celebrated  presbyter  of  Carthage,  flour- 
ished about  thirty  years  later.  From  his  treatise  on  baptism 
I  cite  a  few  passages,  which  are  very  strong  and  express 
upon  the  subject  of  the  character  and  effects  of  baptism. 

(c)  '  O  happy  sacrament  of  water,'  saith  he,  'in  which, 
being  washed  from  the  sins  of  our  former  blindness,  we  are 
delivered  to  eternal  Hfe.'  (d)  And  again,  saith  he,  '  We 
are  born  in  water,  according  to  Christ.'     A  little  farther  on, 

erationis  in  Deum  dans  discipulis ;  dicebat  eis  :  Euntes  docete  omnes 
gentes,  baptizantes  eos  in  nomine  Patris,  et  Filii,  et^Spiritus  Sancti.' 

(b)  Ibid.  §  2.  '  Sicut  enim  de  arido  tritico  massa  una  fieri  non  potest 
sine  huniore,  neque  unus  panis :  ita  nee  nos  multi  unum  fieri  in  Christo 
Jesu  poteramus,  sine  aqua  qua;  de  cobIo  est.  Et  sicut  arida  terra,  si 
non  percipiat  humorem,  non  frucfificat ;  sic  et  nos,  lignum  aridum  ex- 
istentes  primum,  nunquam  fructificarenius  vitani,  sine  sujierna  voluntaria 
pluvia.  Corpora  enim  nostra  per  kivacrum  illud,  quod  est  ad  incorrup- 
tionem,  uiiitatem  acceperunt,  animee  autem  per  Spiritum.' 

(c)  Tertul.  Jc  Baptism.  §  1.  'Felix  Sacramentum  aqure  nofitree,  qu<i 
abluti  delictis  pristinaj  csecitatis,  in  vitam  a?ternam  liberamur !' 

(d)  lb.  '  Sed  nos  pisciculi  secundum  i-/S\y  nostrum  .Tesum  Christum 
in  aqua  nascimur.'     This  passage  in  which  the  Saviour  is  called  our  Fish 


52  OPINIONS  OF  TERTULLIAN,  [LECTURE  3. 

he  argues  against  the  objectors  of  his  time,  who  said  that 
(e)  '  baptism  was  not  necessary,  that  faith  was  enough,  be- 
cause Abraham  pleased  God,  not  by  any  sacrament  of  wa- 
ter, but  by  faith.  '  But,'  rephes  TertulUan,  '  in  all  systems, 
the  latter  regulations  must  be  regarded ;  and  what  follows, 
must  prevail  over  what  has  gone  before.  Salvation  was 
formerly  granted  by  simple  faith,  alone,  before  the  passion 
and  resurrection  of  the  Lord  ;  but  when  faith  is  enlarged 
by  the  belief  of  his  nativity,  death  and  resurrection,  there 
is  also  an  enlargement  in  the  sacrament,  namely,  the  seal  of 
baptism,  which  is,  as  it  were,  a  garment  for  the  faith  which 
before  was  naked ;  nor  can  faith  now  sujjice  ivithout  its 
proper  laio.  For  the  law  of  baptism  is  imposed,  and  the 
form  prescribed.  Go,  saith  the  Redeemer,  and  teach  all 
nations,  baptising  them  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost.  With  this  law  is  to  be 
connected  the  declaration  of  Christ,  except  a  man  be  born 
of  water,  and  of  the  Spirit,  he  cannot  enter  the  kingdom  of 

in  the  Greek,  and  his  followers  little  fishes,  in  the  Latin,  is  a  play  upon 
words,  suggested  by  the  circumstance  that  the  first  letters  of  the  sen- 
tence Jesus  Christ,  the  Son  of  God,  Our  Saviour,  in  the  Greek  language, 
put  together  as  an  anagram,  formed  the  word  I'x-^vs,  which  signifies  a 
fish.  The  sentiment  of  the  author  which  I  have  placed  in  the  text,  viz. 
that  we  are  born  to  Christ  in  water,  is  not  affected  by  the  context.  It 
ought  to  be  added,  in  justification  of  Tertullian,  that  the  use  of  the  ana- 
gram was  common  and  well  understood  in  his  day. 

(e)  '  Adeo  dicunt,  baptismus  non  estnecessarius,  quibus  fides  satis  est. 
Nam  et  Abraham  nuUius  aqua;  nisi  fidei  sacramento  Deo  placuit.  Sed 
in  omnibus  posteriora  concUidunt,  et  seqiientia  antecedentibus  prsevalent. 
Fuerit  salus  retro  per  fidem  nudam  ante  Domini  passionem  et  resurrec. 
tionem.  At  ubi  fides  aucta  est  credendi  in  nativitatem,  passionem  resur- 
rectionemque  ejus,  addita  est  ampliatio  sacramento,  obsignatio  baptismi, 
vestimentum  quodammodo  fidei,  quae  retro  erat  nuda  :  nee  potest  jam 
sine  lege.  Lex  enim  tinguendi  imposita  est,  et  forma  praescripta.  Ito, 
inquit,  docete  natioues,  tinguentes  eas  in  nomen  Patris  et  Filii  et  Spiritus 
Sancti.     Pluic  legi  collata  definitio  ilia:  Nisi  quis  renatus  fuerit  ex  aqua 


LECTUKE    3.]  ON    BAPTISM.  53 

heaven.  By  this,  he  has  bound  faith  to  the  necessity  of 
baptism.  And,  therefore,  all  believers  from  thence  were 
baptized.' 

Cyprian,  the  celebrated  Bishop  of  Carthage,  flourished 
about  forty  years  later  than  Tertullian,  and  his  works  are 
usually  set  down  to  A.  D.  '250,  that  is  about  one  hundred 
and  fifty  years  after  the  last  of  the  Apostles.  In  them 
there  are  abundant  testimonies  to  the  doctrine  of  the  Church, 
from  which  I  shall  cite  a  kw,  for  your  greater  satisfaction. 

Speaking,  in  his  Epistle  to  Donatus,  of  his  own  conver- 
sion, this  eminent  father  in  the  Primitive  Church  uses  these 
remarkable  expressions:  (f )  '  When  I  lay  in  darkness  and  in 
thick  night,  and  wandered  with  erring  steps,  doubtful  and 
wavering,  in  the  sea  of  a  boastful  world,  ignorant  of  my 
life,  a  stranger  to  truth  and  light,  I  thought  it  difficult  and 
hard,  on  account  of  my  habits,  to  receive  what  the  divine 
indulgence  had  promised  for  my  salvation,  or  to  believe 
that  a  man  could  be  born  again  ;  that,  being  animated  with 
new  life  in  the  laver  of  the  saving  water,  he  could  lay 
aside  what  he  had  been  before,  and  that,  while  the  con- 
nexion of  the  body  continued,  he  could  be  changed  in  mind 
and  soul.  But  after,  by  the  help  of  the  generative  ivater, 
the  stains  of  my  former  life  were  washed  avvay,  and  light 

et  Spiritu,  non  intrabit  in  regnum  Coelorum.  Obstrinxit  fidem  ad  baptis- 
mi  necessitatem.  Itaque  omnes  exinde  credentes  tinguebantur.'  Ibid. 
§13. 

(f)  Cyp.  Epist,  Donat.  Ed.  Parisian.  Nicoi.  Rigault.  p.  2.  'Ergo 
cum  in  tenebris  atque  in  nocte  caeca  jacerem,  cumque  in  salo  jactantis 
ScBculi  nutabundus  ac  dubius  vestigiis  oberrantibus  fluctuarem  ,vitae  meae 
nescius,  veritatis  ac  lucis  alienus ;  difficile  prorsus  ac  durum  pro  illis  tunc 
moribus  opinabar,  quod  in  salutem  mihi  divina  indulgentia  pollicebatur, 
at  quis  renasci  denuo  posset ;  utque  in  novam  vitam  lavacro  aquae  salu- 
taris  animatus,  quod  prius  fuerat,  exponeret;  et  corpora  licet  manente 

compage,  hominem  animo  ac  mente  mutaret. ^Sed  postquam  undae 

genitalis  auxilio  superioris  aevi  labe  detersa,  in  expiatum  pectus  ac  pu, 
3* 


54  OPINION  OF  CYPRIAN,  [LECTURE  3. 

came  into  my  bosom,  now  reconcilecl  and  purified — after 
the  Spirit  descended  from  heaven,  and  the  second  nativity 
changed  me  into  a  new  man  ;  my  doubts  were  removed  in  a 
wonderful  manner,  hidden  things  were  revealed,  my  dark- 
ness was  enlightened,  and  things  appeared  easy  to  me, 
which  before  looked  impracticable.' 

Again  the  same  author  says,  in  another  place,  (g)  '  All 
who  attain  to  the  divine  and  paternal  gift  by  the  sanctifica- 
tion  of  baptism,  lay  aside  the  old  man  by  the  grace  of  the 
laver  of  salvation,  and  being  renewed  hy  the  Holy  Ghost 
in  that  second  birth,  are  purged  from  the  filth  of  the  old 
contagion.' 

The  testimony  of  this  ancient  writer,  on  the  subject  of 
baptism  by  pouring,  or  affusion,  or  sprinkling,  instead  of  im- 
mersion, may  be  added  here,  in  order  to  shew  its  antiquity; 
although  the  prevailing  custom  of  the  Primitive  Church 
was  in  favor  of  immersion. 

(h)  '  It  is  not  in  the  waters  of  salvation,  as  in  common 
washings,'  saith  he,  '  where  you  would  cleanse  your  body 
from  dirt  and  filth,  and  where  you  must  be  furnished  v?ith 
bathing  vessels,  and  soap,  and  other  necessary  help  to  make 
you  clean ;  whereas  the  washing  a  believer's  breast,  and 
the  purifying  his  mind  by  faith  are  very  different  things. 

rum,  desuper  lumen  infudit,  postquam  coelitus  spiritu  hausto  in  novum 
me  hominem  nativitas  secunda  reparavit :  mirum  in  modum  protinus 
confirmare  se  dubia,  patere  clausa,  lucere  tenebrosa,  facultatem  dare 
quod  prius  difficile  videbatur ;  geri  posse,  quod  impossibile  putabatur,'  &c. 

(g)  Cyp.  de  discip.  et  hab.  Virg.  p.  192.  '  Omnes  quidem  qui  ad  divi- 
num  munus  et  patrium  baptism!  sanctificatione  perveniunt,  hominem 
illic  veterem  gratia  lavacri  salutaris  exponunt,  et  innovati,  Spiritu  Sanc- 
to  a  sordibus  contagionis  antique  iterata  nativitate  purgantur.' 

(h)  Cyp.  ad.  Magn.  p.  172.  '  Neque  enim  sic  in  sacramento  salutari 
delictorum  contagia,  ut  in  lavacro  carnali  et  saeculari  sordes  cutis  et 
corporis  abluuntur,  ut  aphronitris,  et  caeteris  quoque  adjumentis,  et  so- 
lio  et  piscina  opus  sit,  quibus  ablui  et  mundari  corpusculum  possit.     Ali- 


LECTURES.]  ON  BAPTISM.^  55 

In  cases  of  necessity,  God,  by  his  indulgence,  will  confer 
upon  believers,  In  a  more  compendious  way,  all  the  bene- 
fits of  his  saving  sacraments.  Nor  should  any  one  be 
concerned  that  the  sick  seem  only  to  be  sprinkled,  or  to  have 
water  poured  upon  them  in  their  baptism,  since  the  Holy 
Scripture  hath  thus  declared  by  the  Prophet  Ezeklel,  '  I 
will  sprinkle  clean  water  upon  you  and  ye  shall  be  clean 
from  all  your  filthiness,  and  from  all  your  idols  will  I  cleanse 
you.  A  new  heart,  also,  will  I  give  you,  and  a  new  spirit 
will  I  put  within  you.'  Thus,  likewise,  we  read  in  the 
book  of  Numbers :  '  The  Lord  spake  unto  Moses,  saying. 
Take  the  Levites  from  among  the  children  of  Israel,  and 
cleanse  them,  and  thus  thou  shalt  cleanse  them ;  thou 
shalt  sprinkle  water  of  purifying  upon  them.'  And,  once 
more,  '  The  water  of  sprinkling  is  a  purification.'  From 
all  which  passages,  it  is  apparent,  that  the  sprinkling  of 
water,  hath  the  same  effect  with  our  Christian  washing,  and 
that  when  these  things  are  done  in  the  Church,where  the  faith 
of  the  giver  and  receiver  is  entire  and  unblemished,  the, 
whole  transaction  stands  good,  being  consummated  and  per- 

ter  pectus  credentis  abluitur,  aliter  mens  hominisper  fidei  merita  munda- 
tur.  In  sacramentis  salutaribus  necessitate  cogente,  et  Deo  indulgentiam 
suam  largiente  totum  credentibus  conferunt  divina  compendia.  Nee 
quemquam  movere  debet,  quod  aspergi  vel  perfundi  videntur  aegri,  cum 
gratiam  domiuicam  consequuntur;  quando  scnptura  sancta  per  Ezechi- 
elem  Prophetam  loquatur  et  dicat :  Et  aspergam  super  vos  aquam  mun- 
dam,  et  mundabimini  ab  omnibus  immunditiis  vestris,  et  ab  omnibus 
simulacris  vestris   emundabo  vos,  et  dabo  vobis  cor  novum,  et  spiritum 

novum  dabo  in  vobis.     Item  in  Numeris  . Et  locutus  est  Dominus  ad 

Moysem  dicens  :  Accipe  Levitas  de  medio  filiorum  Israel,  et  puvificabis 
eos.  Et  ita  facies  eis  purificationem  eorum,  circumsperges  eos  aqua 
purificationis.  Et  iterum  ;  Aqua  aspersionis  purificatio  est.  Unde  ap- 
paret  aspersionem  quoque  aquae  instar  salutaris  lavacri  obtinere ;  et 
quando  haec  inEcclesia  fiunt,  ubi  sit  etdantis  etaccipientis  fides  integra, 
stare  omnia  et  consumraari  ac  perfici  posse  majestate  Domini  et  fidei 
veritate. 


56  OPINION  OF  CYPRIAN  [LECTURE  3.' 

fected  by  the  majesty  of  the  Lord,  and  the  truth  of  faith.' 

The  Ucense  used  in  favor  of  the  sick  in  the  days  of 
Cyprian,  was  afterwards  extended  to  all,  especially  in 
cold  climates,  and  became  universal.  The  Church,  how- 
ever, faithful  to  primitive  practice,  places  immersion  first: 
but  she  allows  either  mode  as  sufficient,  and  leaves  it  dis- 
cretionary to  the  parties  to  chuse  between  them. 

One  extract  more  from  this  ancient  writer,  on  the  point 
of  infant  baptism,  and  I  shall  close  his  testimony. 

A  certain  presbyter,  named  Fidus,  having  desired  to 
know  whether  the  baptism  of  infants  ought  not  to  be  de- 
layed until  the  eighth  day,  according  to  the  analogy  of 
circumcision,  a  council  of  sixty  six  bishops  deliberated 
upon  the  subject  with  Cyprian  at  their  head,  who  returned 
for  answer,  that  all  infants  should  be  baptised  as  soon  after 
their  birth  as  practicable,  lest  any  should  suffer  from  the 
delay.  And  near  the  close  of  his  argument,  this  passage 
occurs.  (  i)  '  Moreover,'  saith  he,  '  since  the  greatest  sin- 
ners, and  those  who  have  previously  transgressed  much 
against  God,  if  they  afterwards  believe,  receive  the  remis- 
sion of  sins,  and  no  one  is  prohibited  from  baptism  and 
from  grace  ;  how  much  more  should  the  infant  not  be  pro- 
hibited, who,  being  just  born,  has  not  sinned  in  any  thing, 
saving  that  being  born  carnally,  like  Adam,  he  has  contract- 
ed in  his  first  nativity  the  contagion  of  the  ancient  death.' 

Now  we  see  from  these  testimonies  of  the  earliest  Chris- 
tian writers  whose  works  have  reached  our  day,  that  our 
principles,  as   to  the  effects,  and  subjects,   and  modes  of 

(i~>  Cyp.  et  CBet.  Col.  ad  Fidum.  p.  109.  '  Porro  autem  si  etiam  gra- 
vissiniis  delictoribus  et  in  Deum  multum  ante  peccantibus,  cum  postea 
crediderint,  remissapeccatorum  datur,  et  a  baptismo  atque  a  gratia  nemo 
prohibetur ;  quanto  magis  prohiberi  non  debet  infans,  qui  recens  natus 
nihil  peccavit,  nisi  quod  secundum  Adam  carnaliter  natus  contagium 
mortis  antiquBB  prima  nativitate  contraxit  ?' 


LECTURE  3.]  ON  BAPTISM.  57 

baptism,  are  precisely  accordant  with  the  primitive  model : 
and  as  it  seems  impossible  that  the  Church  could  have  lost 
tlie  rule  of  the  Apostles  so  early  as  the  second  and  third 
centuries,  therefore  it  may  well  be  inferred,  that  next  to 
tlie  Scriptures,  the  voice  of  the  Primitive  Church  is  the 
best  proof  of  the  Apostolic  doctrine. 

I  proceed,  in  the  last  place,  to  quote  the  sentinients  of 
the  great  lights  of  the  reformation,  in  which  you  will  see 
a  further  corroboration  of  the  truth  upon  the  points  in 
question. 

Luther,  the  great  Reformer  of  Germany,  speaking  ol 
the  dignity  of  this  sacrament,  says,  (k )  '  We  should  re- 
ceive baptism  from  the  hand  of  man,  no  otherwise  than 
if  Christ  himself,  yea,  God  himself,  baptised  us  with  his 
own  hands.  For  it  is  not  the  baptism  of  man,  but  of 
Christ,  and  of  God,  which  we  receive  by  the  hands  of 
man.' 

(  1 )  '  The  first  thing,'  saith  he  elsewhere,  '  to  be  ob- 
served in  baptism,  is  the   divine   promise,  '  Whoso  believ- 

eth  and  is  baptised,  shall  be  saved.' '  This  truth  of 

God  will  preserve  the  sinner,  so  that  when  all  other  things 
are  destroyed,  this  will  not  desert  him.  For  he  has  here 
wherewith  to  oppose  his  insulting  adversary,  he  has  an 
argument  for  his  conscience  when   troubled   w^ith  sin,  he 

(k)  De  Capti,  Bab.  Eccles.  D.  M.  L.  Prieludium.  Tom.  2.  Ed.  A.  D. 
1557.  p.  286.  '  Unde  oportet  nosbaptismum  de  manu  hominisnon  aliter 
guscipere,  quam  si  ipse  Clirisius,  imo  ipse  Deus,  nos  suis  propriis  mani. 
bus  baptisaret.  Non  enim  hominis  est,  sed  Christi  et  Dei  baptismus, 
quern  recipimus  per  manum  hominis. 

(1)  Primum  itaque  in  baptismo  observanda  est  divina  promissio,  qnae 
dicit:  Qui  crediderit  et  baptisatus  fuerit,  salvus  eiit. — ib.  p.  284. — Haec 
Veritas  Dei  euni  servabit,  ita  ut  si  castera  omnia  ruant,  hsec  tamen  eum 
credita  non  derelinquet.  Habet  enim  per  banc  quod  insultanti  Adversa- 
rio  opponat,  habet  quod  turbantibus  peccatis  conscientiam  objiciat,  habet 


58  OPINIONS  OF  LUTHER,  [LECTURE  3. 

has  an  answer  to  the  fear  of  death  and  judgment,  he  has 
a  solace,  in  a  word,  for  all  temptations,  so  long  as  he  re- 
peats this  one  truth  ;  God  is  faithful  in  his  promises,  and 
I  have  received  his  sign  in  baptism.  If  God  be  for  me, 
who  can  be  against  me  ?' 

( m)  '  For  if  the  children  of  Israel,'  continues  Luther, 
'  having  returned  to  repentance,  first  of  all  called  to  mind 
their  deliverance  from  Egypt,  and  by  this  recollection  turn- 
ed to  God,  who  had  led  them  forth — how  much  more 
ought  we  to  be  mindful  of  our  deliverance,  and  by  the 
memory  of  it  return  to  him  who  brought  us  forth  by  the 
water  of  the  netv  regeneration.' 

(n)  '  That  washing  away  of  sin,  therefore,  which  is 
attributed  to  baptism,'^  saith  he  elsewhere,  '  is  attributed 
most  truly.' — (o)  '  And  this  truth  you  may  perceive  again  ; 
that  the  sacrament  of  baptism,  even  with  respect  to  the 
sign,  is  not  a  momentary  matter,  but  perpetual ;  for  although 
the  application  of  it  passes  quickly,  nevertheless  the  thing 
signified  endures  even  to  death,  yea,  even  to  the  resurrec- 
tion of  the  last  day.     For  as  long  as  we  live,  we  always 

quod  horrori  mortis  et  judicii  respondeat  habet,  denique  quod  universis 
tentationibus  solatium  sit,  nempe,  banc  unam  veritatem  dicens:  Deus 
est  verax  in  promissionibus  suis,  cujus  signum  in  baptismo  suscepi.  Si 
Deus  pro  me,  quis  contra  me  ?'  lb.  p.  285. 

(m)  '  Si  enim  filii  Israel  ad  poenitentiam  reversuri,  primo  omnium  exi- 
turn  de  jEgypto  memorabant,  et  hac  memoria  ad  Deum,  qui  eduxerat 

eos,  revertebantur, quanto  magis  nos  nostrum  de  iEgypto  nostra  exi- 

tum  debemus  memoria  redire  ad  eum,  qui  nos  eduxit  per  lavacrum  re- 
generationis  novse. 

(n)  lb.  '  Quod  ergo  baptismo  tribuitur  ablutio  a  peccatis,  vere  quidem 
tribuitur,'  &c.  p.  287. 

(o)  'Hie  iterum  vides,  Baptismi  sacramentum,  etiam  quoad  signum, 
non  esse  momentaneum  aliquod  negotium,  sed  perpetuum.  Licet  enim 
usus  ejus  subitotranseat,  tamen  res  ipsa  significata  durat  usque  ad  mor- 
tem, imo  resurrectionem  in  novissimo  die.    Quamdiu  enim  vivimus. 


J 


LECTURE  3.]  ON  BAPTISM.  59 

do  that  which  baptism  signifies,  that  is,  we  die  and  rise 
again.  We  die,  I  say,  not  only  in  affection  and  spiritually, 
inasmuch  as  we  renounce  the  sins  and  vanities  of  the 
world,  but  truly  we  begin  to  leave  this  bodily  life,  and  to 
lay  hold  on  the  life  to  come,  so  as  to  make  not  only  a 
spiritual,  but  a  bodily  transition  from  this  world  to  the 
Father.' 

The  effect  of  baptism,  in  the  case  of  infants  is  thus 
strongly  stated  by  Luther,  (p)  '  The  baptism  of  infants,' 
saith  he,  '  may  be  adduced  in  opposition  to  those  things 
which  I  have  said.  Since  they  cannot  receive  the  pro^ 
miseof  God,nor  can  they  have  the  faith  of  baptism,  there- 
fore it  may  be  said,  that  either  faith  cannot  be  necessary  to 
baptism,  or  the  baptism  of  infants  is  vain.  But  to  this  I 
reply,  what  all  allow,  that  the  faith  of  those  who  present 
the  children  sufhces  for  them.  For,  as  the  word  of  God  is 
powerful,  even  to  the  changing  the  heart  of  an  impious 
man,  which  is  not  less  deaf  and  incapable  than  any  infant, 
so,  through  the  prayer  of  the  Church,  offering  and  believ- 
ing, to  which  prayer,  all  things  are  possible,  the  infant,  by 
faith  infused,  is  changed,  and  cleansed,  and  renovated.' 

.semper  id  agimus,  quod  baptismus  significat,  id  est,  morimur  et  resur- 
Igimus.  Morimur,  inquam,  non  tantum  affectu  et  spiritualiter,  quo  pec- 
jcatis  et  vanitatibus  mundi  renunciamus,  sed  revera  vitam  banc  corpora- 
lem  incipimus  relinquere,  et  futuram  vitam  apprehendere,  ut  sit  realis 
k'quod  dicunt)  et  corporalis  quoque  transitus  ex  hoc  mundo  ad  Patrem.' 

r       ' 

I  (p)  Opponetur  forsitan  iis,  quae  dicta  ;sunt,  baptismus  parvulorum,  qui 
promissionem  Dei  non  capiant,  nee  fidembaptismi  habere  possint ;  ideo- 
que  aut  non  requiri  iidem,  aut  parvulos  frustra  baptisari.  Hie  dico,  quod 
omnes  dicunt,  fide  aliena  parvulis  succurri,  illorum  qui  offerunt  eos.  Si- 
but  enim  verbum  Dei  potens  est  dum  sonat,  etiam  impii  cor  immutare, 
quod  non  minus  est  surdum  et  incapax,  quam  uUus  parvulus,  ita  per  ora- 
tionem  Ecclesiae  offerentis  et  credentis,  cui  omnia  possibilia  sunt,  et 
parvulus  fide  infusa  mutatur,  mundatur  et  renovatur." 


60  OPINIONS    OF    CALVIN,  [lECTURE  3, 

Now,  without  fear  of  contradiction,  I  may  say,  that  this 
last  passage  of  Luther  goes  quite  as  far  on  the  subject  of 
the  Spiritual  effects  of  infant  baptism,  as  any  thing  in  our 
own  system.  But  from  the  celebrated  John  Calvin,  the  father 
of  the  Presbyterian  branch  of  the  reformation,  I  shall  give 
you  a  more  copious  set  of  extracts,  for  the  puipose  of  shewing 
distinctly  that  the  same  principles  were  appraved  most  fully 
by  him.  It  is  not  our  fault,  if  his  successors  sometimes 
censure  in  us,  the  very  doctrines  of  their  founder. 

Let  us  hear  him,  first,  upon  the  sacramental  character  of 
circumcision,  in  the  Mosaic  dispensation. 

(q)  '  Circumcision  was  a  symbol  to  the  Jews,'  says  Cal- 
vin, '  by  which  they  were  admonished,  that  whatever 
proceeded  from  the  seed  of  man,  that  is,  the  whole  nature 
of  mankind,  was  corrupt  and  needed  imputation.'  (sc.  of 
righteousness  through  faith.)  '  Besides  which  it  was  a  doc- 
ument and  memorial,  by  which  they  were  confirmed  in  the 
promise  given  to  Abraham,  of  that  blessed  seed  in  whom 
all  the  nations  of  the  earth  were  to  be  blessed,  and  from 
whom,  alone,  they  were  to  expect  a  blessing  to  themselves. 
Moreover,  that  saving  seed  (as  we  are  taught  by  Paul )  was 
Christ,  in  whom  alone  they  trusted  that  they  should  reco- 
ver what  they  had  lost  in  Adam.  Wherefore,  circumcision 
was  to  them,  what  Paul  declares  it  to  have  been  to  Abra- 
ham, namely,  a  sign  of  the  righteousness  of  faith,  that  is,  a 


(q)  Calv,  Instit.  Christ.  Rel.  Ed.  Genev.  A.  D.  1590,  Cap.  14.  §  21 . 
'Circuncisio  Judseis  symbolum  erat  quo  admonerentur,  quicqaid  ex  ho- 
minis  semine  prodit,  hoc  est  univeisam  hominum  naturam  corruptum 
esse,  putationeque  habere  opus,  pra;terea  documentum  ac  memoriale,  quo 
ease  ccnfirniarent  in  promissione  Abrahee  data,  de  semine  benedicto  in 
quo  benedicendaB  assent  omnes  nationas  terrse :  a  quo  at  sua  ipsis  bene- 
dictio  expectanda  erat.  Porro  salutare  illud  semen  (qnemadmodum  a 
Paulo  docamur)  arat  Christus,  in  quo  solo  recepturos  se  confidabant  quod 
in  Adam  perdiderant.    Quare  illis  erat  Circuncisio,  quod  Abrahse  fuisse 


LECTURE  3.]       ON  INFANT  BAPTISM.  61 

seal  by  which  they  should  be  more  certainly  assured,  that 
the  faith  by  which  they  expected  the  promised  seed,  would 
be  accepted  for  righteousness  to  them  before  God.' 

(r)  'But  that  scholastic  dogma,'  saith  Calvin,  'by  which 
so  great  a  difference  is  imagined  between  the  sacraments  of 
the  old  and  those  of  the  new  law,  as  if  the  first  did  only 
shadow  forth  the  grace  of  God,  which  the  second  did  actu- 
ally bestow,  this  dogma  should  be  entirely  exploded.  For 
the  Apostle  in  no  respect  speaks  more  highly  of  the  one 
than  of  the  other,  but  teaches  us  that  the  Old  Testament 
fathers  did  eat  of  the  same  spiritual  food  with  us,  and  that 
food  he  interprets  to  be  Christ.  Who,  then,  will  dare  to 
pronounce  that  to  be  an  empty  sign,  which  exhibited  to 
the  Jews  the  true  communion  of  Christ  ?' — '  Neither  is  it 
allowable  to  attribute  more  to  our  baptism,  than  the  Apos- 
tle himself  attributes  to  circumcision,  where  he  calls  it  the 
seal  of  the  righteousness  of  faith.  Whatever,  therefore,  is 
exhibited  to  us  in  the  sacraments  at  the  present  day,  the 
same  did  the  Jews  receive  in  theirs,  namely,  Christ  with 
his  Spiritual  treasures.     Whatever  virtue  ours  possess,  the 

tradit  Paulus,  signaculum  scilicet  justitiae  fidei :  hoc  est  sigillum  quo 
certius  confirmarentur,  suam  fidem,  qua  semen  ipsum  expectabant,  sibi 
a  Deo  pro  justitia  acceptam  ferri.' 

(r)  lb.  Lib.  4.  Cap.  14.  §  23.  '  Scholasticum  autem  illud  dogma,  quo 
tam  longum  discrimen  inter  veteris  ac  novae  Legis  sacramenta  notatur, 
perinde  acsi  ilia  non  aliud  quam  Dei  gratiam  adumbrarint,  haec  vero  prae. 
sentem  conferant ;  penitus  explodendum  est.  Siquidem  niliilo  splendidius 
de  illis  Apostolus  quam  de  his  loquitur,  quum  docet  patres  eandem  nobis- 
cum  spiritualemescam  manducasse  :  et  escam  illam  Christum  interpreta- 
tur.     Quis  inane  ausit  facere  signum  illud  quod  veram  Christi  communio- 

nem  Judseis  exhibebat  ? Nee  vero  Baptismo  nostro  plus  tribuere  fas 

est  quam  ipse  alibi  Circuneisioni  tribuit,  quum  voeat  sigillum  justitiae 
fidei.     Quicquid  ergo  nobis  hodie  in  saeramentis  exhibetur,  id  in  suis 
sentiebant :  ut  scilicet  essent  illis  divinae  erga  se  benevolentiae  sigilla  in 
spam  aeternae  salutis.' 
6 


62  OPINIONS  OF  CALVIN  [lECTUBE  3. 

same  did  they  experience  in  theirs,  that  they  might  be  the 
seals  to  them  of  the  divine  benevolence,  in  the  hope  of 
eternal  salvation.' 

As  to  the  effects  of  baptism,  this  distinguished  man  held 
much  the  same  doctrine  that  we  hold  to  this  day.  Thus, 
in  his  definition  of  the  sacrament,  (s)  '  Baptism,'  saith  he, 
'  is  the  sign  of  the  initiation  by  which  we  are  admitted  into 
the  society  of  the  Church,  in  order  that  being  planted  in 
Christ,  we  may  be  enrolled  among  the  sons  of  God.''  '  The 
first  thing,  which  is  presented  to  us  by  the  Lord  in  bap- 
tism, is  that  it  may  be'the  symbol  and  the  document  of  our 
purgation,  or  (that  I  may  the  better  express  my  meaning) 
as  a  certain  signed  writing,  by  which  he  may  assureusthat 
all  our  sins  are  so  destroyed,  led  away,  blotted  out,  that 
they  shall  never  come  into  his  sight,  never  be  remembered 
or  imputed.  For  he  wills  it  so,  that  all  who  believe  should 
be  baptised  for  the  remission  of  sins.' 

On  the  interesting  point  of  the  effects  of  baptism  in  the 
case  of  infants,  Calvin  goes  to  the  full  extent  of  our  doc- 
trine, and  somewhat  further.  For,  arguing  against  the 
Anabaptists  of  his  time,  he  speaks  thus,  (t)  '  But  since  the 
Anabaptists  would  think  it  very  absurd,'  saith  he,  '  if  any 
knowledge  of  God  were  attributed  to  infants,  whom  Moses 
declares  to  have  the.  knowledge  neither  of  good  nor  of  evil, 

(s)  lb.  Cap.  15.  §  1.  '  Baptismus  signum  est  initiationis  quo  in  Eccle- 
siae  cooptamur  societatem,  ut  Christo  insiti,  inter  filios  Dei  censeamur.' 

«  Hoc  priraum  est,  quod  nobis  a  Domino  proponitur,'  (scil.  Baptismo) 

'utsymbolum  sit  nostrae  purgationis  ac  documentum :  vel  (ut  melius 
explicem  quod  volo)  instar  signati  cujusdam  diplomalis,  quo  nobis  con- 
firrnet,  peccata  nostra  omnia  sic  deleta,  inducta,  obliterata  esse,  ne  un- 
quam  iu  conspectum  suum  veniant,  ne  commemorentur,  ne  imputantur. 
Vult  enim  omnes  qui  crediderint  baptizari  in  remissionem  peccatorum.' 

(t)  lb.  Cap.  16.  §  19.  '  Quoniani  autem  valde  absurdum  fore  putant^ 
Cscil.  Anabaptistae)  si  infantibus  tribuatur  ulla  cognitio  Dei,  quos  boni  et 
mail  intelligentia  Moses  privat :  respondeant  quaeso  mihi,  quid  periculi 


LECTURE  3.]        ON  INFANT  BAPTISM.  63 

let  them  ansvvel*  me,  I  pray,  what  harm  would  it  be  if  in- 
fants should  now  be  endued  with  some  part  of  that  grace, 
the  fulness  of  which  they  are  to  enjoy  so  soon  afterwards  ? 
For  if  the  plenitude  of  life  consists  in  the  perfect  knowledge 
of  God,  and  some  of  these  who  are  taken  hence  by  death 
in  the  first  stage  of  infancy,  pass  into  eternal  life,  and  are 
allowed  the  most  intimate  contemplation  of  the  face  of  God, 
and  are,  therefore,  illuminated  with  the  full  splendor  of  his 
glory,  why  may  he  not  irradiate  them  also,  at  present,  with 
a  little  spark  of  it,  if  he  please.'  Now  we  see  here,  that 
although  Calvin  does  not  assert  that  infants  do  receive  this 
spark  of  divine  knowledge  in  baptism,  and  indeed  prefers 
leaving  that  point  in  suspense,  yet  he  distinctly  admits,  that 
for  aught  we  know,  it  may  be  so. 

And  in  the  following  section,  he  reasons  thus,  (u)  'For 
although  infants,'  saith  he,  '  at  the  moment  in  which  they 
were  circumcised,  did  not  comprehend  by  their  understand- 
ing, the  meaning  of  this  sign  ;  nevertheless,  they  were  truly 
circumcised  into  the  moi'tification  of  their  corrupt  and  con- 
taminated nature,  which  mortification,  when  they  were 
adult,  they  were  intended  to  exemplify.  So  that  this  po- 
sition cannot  be  gainsaid,  that  infants  are  baptised  into 
future  penitence  and  faith,  which,  although  they  are   not 

sit  si  aliquam  ejus  gratiae  partem  nunc  accipere  dicantur,  cujus  plena 
largitate  paulo  post  perfruentur?  Nam  si  vitae  plenitudo  perfecta  Dei 
cognitione  constat :  quum  eorum  nonnulli,  quos  prima  statim  infantia 
hinc  mors  abripit,  in  vitam  aeternam  transeant,  ad  contemplandam  certe 
Dei  faciem  praesentissimam  recipiuntur,  quos  ergo  pleno  lucis  suae  ful- 
gore  iliustraturus  est,  Dominus,  cur  non  iis  quoque  in  praesens,  si  ita 
libuerit,  exigua  scintilla  irradiaret.' 

(u)  lb.  §  20.  '  Nam  etsi  infantes,  quo  circuncidebantur  momento,  quid 
sibi  vellet  signum  illud  intelligentia  non  comprehendebant ;  vere  tamen 
circuncidebantur  in  naturae  suae  corruptae  ac  contaminatae  mortifica- 
tionem,  quam  adulti  postea  meditarentur.  Denique  nullo  negolio  solvi 
potest  objectio  haec,  Baptizariin  futuram  pcenitentiam  et  iidem,  quae  etsi 


64  LUTHER  AND  MKLANCTHON,  [lECTURE  3. 

yet  formed  in  them,  nevertheless,  the  seed  of  both  lies 
hidden  in  them,  by  the  secret  operation  of  the  Spirit.' 
Nothing  can  show  more  clearly  than  this  extract,  how  far 
Calvin,  the  father  of  Presbyterianism,  was,  from  denying 
the  Spiritual  benefits  of  infant  baptism. 

The  ninth  article  of  the  famous  confession  of  Augsburg, 
with  the  correspondent  commentary  of  Philip  Melancthon, 
may  next  be  cited  on  the  same  subject.  This  confession 
was  considered,  at  the  time,  as  tlie  great  pole-star  of  the 
Protestant  religion  ;  and  constitutes,  at  the  present  day,  the 
principal  guide  of  the  reformed  churches  of  Germany. 
The  article  in  question,  states  their  belief,  that  baptism  is 
necessary  to  salvation,  and  that  by  baptism  is  offered  the 
grace  of  God.  Also,  that  children  should  be  baptised,  and 
that  they,  '  being  offered  to  God  by  baptism,  are  received 
into  his  Graced  They  then  pronounce  condemnation  on 
the  Anabaptist  doctrine,  because  it  disallows  the  baptism 
of  children,  and  asserts  that  without  baptism,  they  can  be 
saved,  (v) 

In  the  comment  of  Melancthon  on  this  article,  the  ex- 
pression occurs,  that  (w)  '  the  baptism  of  children  is  effica- 
cious to  salvation':  and  again,  saith  he,  'Infants  should  be 
baptised,  because  salvation  is  offered  with  baptism  J     And 

nondum  in  illis  forniatae  sunt,  arcana  tamen  .Spiritus  operatione  utriusque 
seinen  in  illis  latet-' 

(v)  Confes.  Fid.  exhibita  Imp.  Carolo  v.  A,  D.  1538.  Art,  9.  'De 
Baptis.-no  docent,  quod  sit  necessarius  ad  salutcm,  quodque  per  Bap- 
tismuin  offeratur  gratia  Dei :  et  quod  pueri  sint  baptisandi  qui  per  Bap. 
tismum  oblati  Deo  recipiantur  in  gratiam  Dei.' 

'  Damnant  yVnabaptistas,  qui  improbant  Baptismum  puerorum  et  affir- 
mant pueros  sine  Baptisnio  salvos  fieri.' 

(w)  Apologia  Confessionis  Fidei,  Philip.  Melancthon.  in  nono  articu- 
lo.     'Baptismus  puerorum  non  sit  irritus,  sed  necessarius,  et  efficax  ad 

salutem.' '  Sequitur  igitur  clare,  infantes  baptizandos  esse,  quia 

salus  cum  baptismo  offertur.'  —  '  Quod  autem  Deus  approbet  hap. 


LECTURE  3.]        HOOKER  ON  BAPTISM.  65 

again,  he  declares,  that  '  God  gives  ihc  Holy  Spirit  to 
those  ivho  are  thus  baptised.^  All  of  which  passages  prove 
ill  substance  the  same  doctrine. 

To  sum  up  my  citations  of  authority  on  the  nature  and 
effects  of  this  important  sacrament,  I  shall  quote  some 
sentences  from  the  admirable  Richard  Hooker,  a  name 
which  stands  pre-eminent  amongst  Episcopalians,  for  a 
combination  of  learning,  piety,  and  sound  judgment,  scarce- 
ly equalled  by  any  other  writer  since  his  day. 

'  The  true  necessity  of  baptism,'  saitli  this  celebrated 
author,  (Eccl.  Pol.  B.  5.  «^  60.  Lond.  Ed.  of  1825,  vol. 
1.  p.  660.)  'a  few  propositions  considered,  will  soon  decide. 
All  things  which  either  are  known  causes  or  set  means, 
whereby  any  great  good  is  usually  procured,  or  men  de- 
livered from  grievous  evil,  the  same  we  must  needs  con- 
fess necessary.  And  if  regeneration  were  not,  in  this 
very  sense,  a  thing  necessary  to  eternal  life,  would  Christ 
himself  have  told  Nicodemus,  that  to  see  the  Kingdom  of 
God  is  impossible,  saving  only  for  those  which  are  born  from 
above  ?  His  words  following  in  the  next  sentence  are  a 
proof  sufficient,  that  to  our  regeneration  his  Spirit  is  no  less 
necessary,  than  regeneration  itself  is  necessary  unto  life. — 
Thirdly,  unless  as  the  Spirit  is  a  necessary  inward  cause,  so 
water  were  a  necessary  outward  means  to  our  regeneration^ 
what  construction  should  we  give  unto  those  words  wherein 
we  are  said  to  be  new  horn,  and  that  even  of  water  1  Why 
are  we  taught  that  with  water  God  doth  purify  and  cleanse 
his  Church  ?  Wherefore  do  the  Apostles  of  Christ  term 
baptism,  a  bath  of  regeneration  ?  What  purpose  had  they 
in  giving  men  advice  to  receive  outward  baptism,  and  in 
persuading  them  it  did  avail  to  remission  of  sins?'     'Bap- 

tismum  parvulorum  hoc  ostendit,  quod  Deus  dat  Spiritum  Sanctum  sic 
baptizatis.' 


66  HOOKER  ON  BAPTISM.  [LECTURE    3. 

tism,'  then,  (ib.  p.  601.)  'is  a  sacrament  which  God  hath  in- 
stituted in  his  Church,  to  the  end  that  they  which  receive 
the  same  might  thereby  be  incorporated  into  Christ ;  and 
so  through  his  most  precious  merit  obtain,  as  well  that  sa- 
ving grace  of  imputation  which  taketh  away  all  former 
guiltiness,  as  also  that  infused  divine  virtue  of  the  Holy 
Ghost,  which  giveth  to  the  powers  of  the  soul  their  first 
disposition  towards  future  newness  of  life.' 

Again,  saith  he,  (ib.  p.  602)  '  As  we  are  not  naturally 
men  without  birth,  so  neither  are  we  Christian  men,  in  the 
eye  of  the  Church  of  God,  but  by  new  birth,  nor,  accord- 
ing to  the  manifest  ordinary  course  of  divine  dispensation, 
new-born,  but  by  that  Baptism,  which  both  declareth  and 
maketh  us  Christians.  In  which  respect,  we  justly  hold 
it  to  be  the  door  of  our  actual  entrance  into  God's  house, 
the  first  apparent  beginning  of  life,  a  seal  perhaps  to  the 
grace  of  election  before  received  ;  but  to  our  sanctification 
here,  a  step  that  hath  not  any  before  it.'* 

*  With  regard  to  the  Spiritual  effects  of  baptism  in  infants,  Hooker 
lays  down  doctrines,  which  many  in  our  day  would  call  extravagant :  for 
he  does  not  scruple,  after  the  doctrine  of  St.  Augustin,  to  say  (ib.  p.  635.) 
'  That  the  habit  of  faith,  which  afterwards  doth  come  with  years,  is  but 
a  further  building  up  of  the  same  edifice,  the  first  foundation  whereof 
was  laid  by  the  sacrament  of  baptism.  For  that  which  there  we  pro- 
fessed without  any  understanding,  when  we  afterwards  come  to  ac- 
knowledge, do  we'anything  else  but  only  bring  unto  ripeness,  the  very  seed 
that  was  sown  before  ?  We  are  then  believers,  because  then  we  begin 
to  be  that,  which  process  of  time  doth  make  perfect.  And  till  we  come 
to  actual  belief,  the  very  sacrament  of  faith,  is  a  shield  as  strong  as,  af- 
ter this,  the  faith  of  the  sacrament,  against  all  contrary  infernal  powers: 
which,  whosoever  doth  think  impossible,  is  undoubtedly  farther  off  from 
Christian  belief,  though  he  be  baptised,  than  are  those  innocents,  which, 
at  their  baptism,  albeit  they  have  no  conceit  or  cogitation  of  faith,  are, 
notwithstanding,  pure  and  free  from  all  opposite  cogitations,  whereas,  the 
other  is  not  free.  If,  therefore,  without  any  fear  or  scruple,  we  may 
account  them,  and  term  them  believers,  only  for  their  outward  profes- 


LECTURE  3.]  RECAPITULATION.  67 

And  now,  my  brethren,  though  by  a  wearisome  course, 
I  have  led  you  to  a  conclusion,  which  I  hope  you  can  adopt 
without  difficulty,  viz :  that  the  objections  to  the  doctrine 
of  the  Church  on  the  subject  of  baptism,  are  founded  on 
misapprehension,  to  call  it  by  no  harsher  name. 

I  explained,  in  my'former  lecture,  the  nature  of  regen- 
eration or  adoption,  and  showed  that  repentance  and  faith, 
or  in  popular  language,  a  change  of  heart,  were  required 
from  adults  before,  they  were  baptised,  while,  from  the  ne- 
cessity of  the  case,  infants  were  regenerated  or  adopted  first, 
on  the  condition  of  their  repenting  and  believing  in  due  time 
afterwards.  It  was  then,  as  I  trust,  proved  satisfactorily, 
that  although  infants  could  not,  in  strictness,  be  the  subjects 
of  repentance  and  faith,  or  a  change  of  heart,  in  baptism,  yet 
they  did  receive  a  spiritual  blessing,  as  a  seed  of  divine 
grace  in  the  soul,  which  grace,  nevertheless,  required  to  be 
cultivated  and  cherished  by  a  religions  education,  for  other- 
wise it  was  to  be  expected,  that  in  the  habits  of  worldliness 
or  vice,  it  would  perish  and  decay. 

In  the  present  lecture,  I  have  examined  and  justified  the 
office  of  Sponsors  in  Baptism,  by  the  plain  principles  of 
human  law  ;  and  I  have  considered  the  authorities  best 
worthy  of  your  attention  on  the  whole  subject.  First, 
from  the  only  infallible  guide — the  Scriptures — the  analogy 
furnished  so  abundantly  in  the  Old  Testament,  the  express 
declaration  of  Christ  to  Nicodemus,  the  epistles  of  Peter 
and  Paul,  the  conversions  of  the  day  of  Pentecost,  the  cases 
of  Saul  and  Cornelius,  have  all  been  laid  before  you,  lead- 
ing to  the  clear  result,  that  we  are  born  again,  regenerated, 

sions'  sake,  which  inwardly  are  farther  from  faith  than  infants,  why  not 
infants  much  more  at  the  time  of  their  solemn  initiation  by  baptism,  the 
sacrament  of  faith,  whereunto  they  not  only  conceive  nothing  opposite, 
but  have  also,  that  grace  given  them,  which  is  the  first  and  most  effectual 
cause,  out  of  which,  our  belief  groweth  V 


68  CONCLUSION.  [lecture  3. 

adopted  as  the  children  of  God,  in  the  ordinance  of  baptism. 

The  sentiments  of  Irena;us,  of  Tertulhan,  and  of  Cyp- 
rian, the  first  of  whom  wrote  only  seventy  years,  and  the 
last  only  one  hundred  and  fifty  years  after  the  death  of 
St.  John,  demonstrate  the  judgment  of  the  Primitive 
Church  to  have  been  the  same.  The  great  lights  of  the 
three  chief  branches  of  the  reformation,  Luther,  Calvin, 
and  Hooker,  have  been  shewn  to  be  decided  advocates  for 
the  same  doctrine,  although  on  other  subjects,  their  senti- 
ments were  widely  different. 

And  the  result  of  the  whole  seems  clear,  that  the  doc- 
trine which  the  Church  maintains,  is,  indeed,  no  novelty, 
but  that  it  is,  what  we  esteem  much  better,  the  ancient, 
true,  and  Apostolic  doctrine.  And  although  pious  men 
and  distinguished  writers  have,  of  late  years,  discovered 
what  they  conceived  to  be  an  improved  system  of  theology, 
upon  the  points  in  question ;  yet  I  think  there  will  be  no 
reasonable  ground  of  doubt  in  your  minds,  before  our 
course  is  ended,  that  in  the  things  of  God,  the  oldest  sys- 
tem is  the  surest  and  the  best. 

It  may  be  necessary  to  state  distinctly,  however,  in 
order  to  prevent  misapprehension,  that  I  do  not  mean  to 
question  the  possibility  of  adoption  and  salvation  in  many 
cases,  without  baptism.  Infants  dying  before  they  have 
received  this  sacrament  of  regeneration,  m.artyrs  dying  for 
the  faith,  and  baptised,  as  it  were,  in  their  own  blood,  and 
other  cases  of  necessity,  where  the  desire  existed,  and 
tliere  w^as  no  wilful  contempt  or  neglect  of  the  divine  insti- 
tution, have  from  early  times  been  supposed  exceptions  to 
the  rule.  Neither  do  I  mean  to  pronounce  upon  the  con- 
sequences of  omission,  where  mistaken  views  as  to  the 
character  of  the  ordinance,  or  the  proper  subjects  of  it, 
or  the  true  preparation  for  it,  produce  indifference  or  neg- 


LECTURE  3.]  CONCLUSION.  69 

lect.  I  am  willing  to  hope  the  best  for  all  men.  But 
cm*  hopes  and  opinions  are  one  thing,  and  the  promise 
of  Christ  is  another.  I  am  willing  to  extend  the  pos- 
sibility of  salvation  to  the  utmost  limits  of  reasonable 
supposition.  But  our  suppositions  are  not  to  be  taken 
for  the  Word  of  God.  All  these  questions,  therefore, 
I  leave  to  the  truly  judicious  remark  of  Hooker,  where 
he  saith,  (ib.  603.)  '  If  Christ  himself,  who  giveth  salva- 
tion, do  require  baptism,  it  is  not  for  us  that  look  for 
salvation,  to  sound  and  examine  him,  whether  unbaptised 
men  may  be  saved ;  but  seriously  to  do  that  which  is  re- 
quired, and  religiously  to  fear  the  danger  which  may  grow 
by  the  want  thereof.' 

Our  next  lecture  will  be  devoted  to  the  ordinance  of 
confirmation,  in  which  I  hope  to  shew  its  peculiar  use  and 
importance  in  the  advancement  of  true  religion.  Mean- 
whde,  my  brethren,  although  the  way  in  which  I  have 
thus  far  led  you,  may  have  been  longer  and  more  toilsome 
than  I  could  have  wished,  yet  let  me  hope  that  the  clearer 
apprehension  of  religious  truth  will  be  regarded  as  a  sufS- 
cient  reward  for  all  the  labor  of  its  acquisition.  The  im- 
provement to  be  desired  from  the  present  argument  should 
be  manifested  by  us  all,  first,  in  the  increase  of  our  grati- 
tude to  that  blessed  Redeemer,  who  has  established  for 
our  sake,  the  precious  sacrament  of  our  regeneration  ; 
and,  secondly,  in  the  exalting  of  our  esteem  and  reverence 
for  that  holy  ordinance  of  baptism,  with  which  such  privi- 
leges of  adoption  and  grace  are  connected.  May  we  live 
as  those  should  do,  who  are  thus  solemnly  consecrated  to 
the  service  of  the  Almighty,  and  find,  at  last,  that  we  are 
indeed  members  of  Christ,  children  of  God,  and  inheritors 
of  the  kingdom  of  heaven. 


LECTURE   IV. 


Hebrew  vi.  2. 

TUB  DOCTRINE  OF  BAPTISMS,  AND  OF  LAYING   ON  OP  HANDS,  AND   OF  RESUREEC- 
TION  OF  THE  DEAD,  AND  OF  ETERNAL  JUDGMENT. 

In  this  quotation  from  the  writings  of  St.  Paul,  we  find  the 
laying  on  of  hands,  which  from  the  days  of  the  primitive 
Church,  has  also  been  called  confirmation,  placed  next  in 
order  after  baptism,  and  reckoned  among  the  principles  of 
the  Gospel.  And  in  order  that  you  may  have  a  distinct 
view  of  its  design  and  character,  I  shall  first  state  what  the 
ordinance  is;  secondly,  our  authority  for  it;  thirdly,  the  objec- 
tions adduced  against  it  by  our  Christian  brethren  of  other 
denominations ;  and  lastly,  the  course  contemplated  by  the 
Church  for  its  due  administration.  And  I  hesitate  not  to 
promise  to  every  candid  mind,  a  reasonable  measure  of  sat- 
isfaction in  the  result,  if  the  argument  be  attentively  follow- 
ed to  its  close. 

1.  In  answer  to  the  first  point  of  enquiry.  What  is  the 
ordinance  of  confirmation  ?  I  reply  that  it  is  a  religious  rite, 
in  which  we  make  a  public  profession  of  our  faith,  and  re- 
ceive thereupon,  a  solemn  benediction,  accompanied  by  the 
laying  on  of  the  Bishop's  hands,  preparatory  to  our  admis- 
sion to  the  table  of  the  Lord. 

2.  Our  authority  for  this  ordinance,  is  the  same  which 
we  adduce  for  all  the  peculiarities  of  our  system,  namely, 
that  the  Apostles  established  it  in  that  Church  to  which  the 
promise  of  Christ  was  given — the  Church  of  their  own  plant- 


72  SCRIPTURAL  EVIDENCE  [LECTURE  4. 

ing.  Of  this  there  is  abundant  testimony,  besides  that  which 
is  furnished  in  the  text ;  and  as  it  is  always  desirable  to 
shew  the  beautiful  consistency  which  reigns  throughout  the 
word  of  God,  I  shall  commence  with  the  Old  Testament  ev- 
idence to  prove  the  antiquity  of  the  custom  of  pronouncing 
a  blessing,  accompanied  with  the  laying  on  of  hands. 

The  oldest  instance  on  record  is  that  of  Jacob,  putting 
his  hands  on  the  heads  of  Ephraim  and  Manasseh,  when  he 
gave  them  his  patriarchal  benediction,  although  it  was 
doubtless  practised  on  such  occasions  long  before.  It  was 
used  in  connexion  with  the  appointment  of  rulers  and  ma- 
gistrates by  Moses,  who  laid  his  hands  upon  the  elders  of  Is- 
rael, and  also  upon  his  successor  Joshua.  And  in  the  bles- 
sing pronounced  by  the  High  Priest  upon  the  whole  con- 
gregation, he  stretched  out  his  hands  in  the  same  attitude, 
as  the  proper  accompaniment  to  the  act  of  benediction. 

In  the  new  Testament  we  find  our  Saviour  exemplifying 
the  same  custom,  for  he  laid  his  hands  upon  the  little  chil- 
dren that  were  brought  to  him,  and  blessed  them.  And 
one  of  the  signs  promised  to  those  who  should  believe,  was 
that  they  should  lay  hands  on  the  sick,  and  they  should  re- 
cover. It  was  surely,  therefore,  no  novelty,  but  a  most 
venerable  and  ancient  usage  which  the  Apostles  established 
in  the  Church,  when  they  applied  the  laying  on  of  hands, 
not  only  in  the  solemn  work  of  ordaining  to  the  ministry,  but 
also  in  the  act  of  blessing  those  who  had  been  previously 
consecrated  to  Christ,  as  the  children  of  God  in  Baptism. 

That  such  was  their  practice,  we  know  assuredly  from 
two  distinct  passages  in  the  Book  of  the  Acts.  The  first 
occurs  in  the  eighth  chapter,  where  we  read  that  Philip,  the 
deacon,  went  down  to  Samaria,  and  preached  the  Gospel 
with  great  success,  and  baptised  a  great  number,  both  men 
and  women.     And  when  (v.  14.)  the  Apostles  which  were 


LECTURE  4.]  or  CONFIRMATION.  73 

at  Jerusalem,  heard  that  Samaria  had  received  the  word  of 
God,  they  sent  unto  them  Peter  and  John  :  who,  when  they 
were  come  down,  prayed  for  them,  that  they  might  receive 
the  Holy  Ghost.  (For  as  yet  he  was  fallen  upon  none  of 
them,  only  they  were  baptised  in  the  name  of  the  Lord 
Jesus. )  'Then  laid  they  their  hands  on  them,  and  they  re- 
ceived the  Holy  Ghost.' 

We  see  here  that  the  declaration  of  Peter  on  the  day  of 
Pentecost,  'Repent  and  be  baptised  every  one  of  you  for 
the  remission  of  sins,  and  ye  shall  receive  the  gift  of  the 
Holy  Ghost,'  was  connected  with  two  religious  acts  :  the  first 
was  the  Sacrament  of  Baptism  to  which  was  attached  the 
remission  of  sins,  and  the  grace  of  adoption ;  the  second 
was  the  ordinance  of  confirmation  in  which  the  Apostles 
prayed  for  a  farther  manifestation  of  Spiritual  influence, 
through  the  laying  on  of  their  hands.  We  see,  also,  that 
although  the  Deacon  Philip  baptised  the  Samaritan  con- 
verts, yet  he  was  not  authorised  to  lay  his  hands  upon  them  ; 
but  this  second  ordinance  was  administered  by  the  Apostles 
Peter  and  John.  It  is  in  accordance  with  this  example, 
that  the  Church  does  not  allow  the  administration  of  con- 
firmation by  the  hands  either  of  Deacon  or  Priest,  but  con- 
fines it  to  the  highest  order  of  the  ministry,  namely.  Bishops. 

Another  instance  appears  in  the  nineteenth  chapter  of  the 
same  Book,  ( 5  and  6  v.)  where  we  read  that  certain  disciples 
being  found  by  St.  Paul  at  Ephesus,  he  asked  them  wheth- 
er they  had  received  the  Holy  Ghost  since  they  believed, 
and  learning  that  they  had  not  even  heard  the  full  doctrine 
of  the  faith,  nor  received  Christian  baptism,  he  preached  to 
them  the  whole  Gospel,  and  they  were  baptised.  'And 
when  Paul  laid  his  hands  upon  them,  the  Holy  Ghost  came 
on  them,  and  they  spake  with  tongues  and  prophesied.' 
Now  we  may  safely  assume  it  as  the  fact,  in  this  case  also. 


74  OBJECTION  [lecture  4. 

that  the  Apostle  did  not  perform  the  baptism  ;  for  in  his  1st 
Epistle  to  the  Corinthians,  he  expressly  shews  that  he  bap- 
tised but  seldom,  and  in  very  few  instances,  probably  only 
when  he  was  alone.  'Christ,'  said  he,  (1  Cor.  i.  17,)  'sent 
me  not  to  baptise,  but  to  preach  the  Gospel.'  And  as  he 
was  usually  accompanied  by  some  of  the  inferior  orders  of 
the  ministry,  he  was  not  often  obliged  to  administer  that 
sacrament  with  his  own  hand.  Hence,  in  the  example  be- 
fore us,  it  is  not  said  that  Paul  baptised  these  disciples,  but 
only  that  'they  were  baptised,'  perhaps  by  some  other  min- 
ister, on  the  direction  of  Paul.  But  it  is  expressly  stated, 
that  it  was  Paul  who  laid  his  hands  on  them  ;  and  we  have, 
therefore,  the  three  Apostles,  Peter,  John,  and  Paul,  concur- 
ring in  the  mode  of  administration  according  to  which  this 
same  ordinance  is  practised  by  us  at  this  day. 

The  objection  made  by  Calvin,  and  adopted  by  many  of 
our  Christian  brethren,  against  the  proof  which  we  derive 
from  these  passages  of  Scripture,  is  this.  They  say  that 
the  Apostles  only  intended  the  laying  on  of  hands  to  be 
used  in  connexion  with  the  miraculous  powers  of  that 
period :  that  for  the  furtherance  of  the  kingdom  of  Christ, 
the  gifts  of  tongues  and  of  prophecy  were  granted  to 
their  prayers  ;  but  that,  when  these  miraculous  gifts  ceased, 
the  laying  on  of  hands  should  cease  with  them  ;  and  there- 
fore they  deny  that  confirmation,  as  practised  now,  has 
any  Apostolic  foundation.  Our  Christian  brethren,  indeed, 
of  the  present  day,  do  not  seem  to  be  aware  that  Calvin 
used  this  argument  solely  for  the  purpose  of  opposing  the 
errors  of  the  Church  of  Rome.  I  shall  quote  his  opinion 
in  full,  by  and  by,  to  prove  that  the  mode  in  which  we  use 
the  ordinance  in  question,  met  his  decided  approbation  ; 
but  let  us  test  the  merits  of  his  objection  in  the  first  place, 
and  see  whether  it  accords  with  the  testimony  of  Scripture. 


LECTURE  4.]  ANSWERED.  75 

In  the  last  chapter  of  the  Gospel  of  St.  Mark,  the 
Saviour  gave  the  commission  to  his  Apostles,  '  Go  ye  into 
all  the  world,  and  preach  the  Gospel  to  every  creature. 
He  that  believeth  and  is  baptised  shall  be  saved,  but  he 
that  believeth  not  shall  be  damned.  And  these  signs  shall 
follow  them  that  believe :  In  my  name  shall  they  cast  out 
devils :  they  shall  speak  with  new  tongues,  they  shall 
take  up  serpents,  and  if  they  drink  any  deadly  thing  it 
shall  not  hurt  them :  they  shall  lay  hands  on  the  sick  and 
they  shall  recover.' 

Now  it  is  certain  that  our  Lord  here  promises  those 
wonderful  manifestations,  not  to  the  performance  of  any 
particular  ordinance, — nor  to  every  individual  believer  ; 
but  to  them  that  believe,  generally.  And  we  shall  see  in 
a  little  while,  by  a  fair  recurrence  to  the  Sacred  History, 
that  the  miraculous  manifestations  which  were  granted  to 
the  first  converts,  were  bestowed  in  some  cases  before  bap- 
tism, in  some,  after  confirmation,  and  in  some  were  not 
bestowed  at  all. 

That  they  were  sometimes  bestowed  before  baptism,  is 
distinctly  shewn  in  the  case  of  Cornelius  and  his  company, 
who,  while  Peter  was  yet  preaching,  began  to  speak  with 
tongues  and  magnify  God.  (Acts,  x.  44 — 8.)  After 
which  they  were  baptised,  and,  doubtless,  received  the 
usual  imposition  of  the  Apostle's  hands,  without  any  new 
exhibition  of  spiritual  power. 

That  these  miraculous  gifts  were  sometimes  exhibited 
after  confirmation,  is  admitted  by  all  parties,  for  the  ques- 
tion in  dispute  is,  not  whether  these  gifts  were  sometimes 
exhibited  after  confirmation,  nor  even  whether  they  were 
tisuallij  then  exhibited,  but  whether  they  were  always  con- 
nected with  this  ordinance,  so  as  to  justify  Calvin's  opinion 
that  the  laying  on  of  hands  was  only  performed  with  a 


76  OBJECTION  [lecture  4. 

view  to  these  miraculous  operations,  and  should,  of  course, 
have  ceased  with  them. 

I  proceed,  therefore,  in  the  third  place,  to  shew  that 
in  many  cases  those  supernatural  exhibitions  of  spiritual 
power  did  not  take  place  at  all ;  and  this,  I  think,  is  unde- 
niably proved  by  St.  Paul,  in  the  twelfth  chapter  of  his 
first  Epistle  to  the  Corinthians,  where  he  sets  forth  the 
entire  range  of  this  whole  subject,  in  a  manner  worthy  of 
our  best  attention. 

'Now,'  saith  he,  'concerning  spiritual  gifts,  brethren,  I 
would  not  have  you  ignorant.  Wherefore  I  give  you  to 
undeistand,  that  no  man  speaking  by  the  Spirit  of  God, 
calleth  Jesus  accursed  ;  and  that  no  man  can  say  that 
Jesus  is  the  Lord,  but  by  the  Holy  Ghost.  Now  there 
are  diversities  of  gifts,  but  the  same  Spirit.  And  there 
are  differences  of  administrations,  but  the  same  Lord. 
And  there  are  diversities  of  operations,  but  it  is  the  same 
God  which  worketh  all  in  all.' 

'  But  the  manifestation  of  the  Spirit,'  continues  the 
Apostle,  '  is  given  to  every  man  to  })rofit  withal.  For  to 
one  is  given  by  the  Spirit  the  word  of  wisdom,  to  another 
the  word  of  knowledge  by  the  same  Spirit,  to  another  faith 
by  the  same  Spirit,  to  another  the  gifts  of  healing  by  the 
same  Spirit,  to  another  the  working  of  miracles,  to  another 
prophecy,  to  another  discerning  of  spirits,  to  another  di- 
vers kinds  of  tongues,  to  another  the  interpretation  of 
tongues :  but  all  these  worketh  that  one  and  the  self  same 
Spirit,  dividing  to  every  man  severally  as  he  will.' 

Now  here,  in  the  detailed  account  of  Spiritual  opera- 
tions, the  Apostle  expressly  enumerates  in  the  first  rank, 
wisdom,  knowledge,  and  faith ;  and  plainly  excludes  the 
idea  that  every  believer  had  prophetic  powers  or  the  gift 
of  tongues,  for  he  reckons  nine  distinct  results  of  Spiritual 
infliiencej  of  which,  he  saith  that  prophecy  is  given  to  one, 


LECTURE  4.]  ANSWEKED.  77 

and  the  gift  of  tongues  to  another,  and  the  other  seven  are 
divided  in  like  manner  ;  and  of  the  whole  nine,  there  is  only 
one  which  he  calls  the  working  of  niiracles,  and  there  are 
three  which  have  no  connexion  with  supernatural  manifes- 
tations of  any  sort  whatever.  With  what  propriety  then, 
can  any  man  say,  that  the  miraculous  powers  promised  by 
our  Saviour  to  them  that  believe,  were  intended  to  be  given 
to  all  that  believed,  without  distinction  ;  whereas  it  is  evi- 
dent that  the  fall  combination  of  them  was  confined  chiefly, 
if  not  altogether,  to  the  Apostles  themselves  ?  And  how 
can  it  be  truly  alleged  that  the  gift  of  the  Holy  Ghost,  con- 
nected with  the  laying  on  of  the  Apostles'  hands,  was  the 
power  of  prophecy,  and  the  speaking  with  tongues,  when 
St.  Paul  enumerates  nine  of  these  Spiritual  gifts,  of  which 
the  two  in  question  were  only  a  part,  and  were  manifestly 
not  given  to  every  one  ;  for  one  of  these  gifts,  saith  the 
Apostle,  is  given  to  one  man,  and  another  to  another,  '  the 
Spirit  dividing  to  every  man  severally  as  he  will.' 

The  system  of  divine  operations,  however,  is  still  more 
strongly  enforced  in  relation  to  this  matter,  by  the  following 
comparison  of  the  Apostle,  where  he  likens  the  Church  to 
the  human  body,  carefully  shewing  that  the  most  necessary 
members  of  the  body  are  the  least  honorable  ;  for  the  evi- 
dent purpose  of  putting  down  the  ambition  with  which  the 
Corinthians  coveted  these  striking  and  marvellous  gifts,  and 
teaching  them,  that  their  membership  in  the  body  of  Christ, 
depended  upon  a  very  different  kind  of  Spiritual  influence, 
from  that  which  should  bring  upon  them  the  admiration  of 
a  gazing  multitude. 

Again,  at  the  close  of  the  chapter,  he  resumes  his  first 
enumeration,  and  saith,'God  hath  set  some  in  the  Church,  first 
Apostles,  secondarily  prophets,  thirdly  teachers  ;  after  that, 
miracles,  then  gifts  of  healings,  helps,  governments,  diver~ 

7* 


78  OBJECTION  [lecture  4. 

skies  of  tongues.  Are  all  Apostles?  are  all  prophets? 
are  all  teachers  ?  are  all  workers  of  miracles?  Have  all 
the  gifts  of  healing?  do  all  speak  with  tongues?  do  all  in- 
terpret ?'  '  But  covet  earnestly,'  saith  he,  '  the  best  gifts, 
and  yet  shew  I  unto  you,  a  more  excellent  way.' 

And  what  is  this  more  excellent  way  to  which  the  Apos- 
tle devotes  his  next  most  eloquent  chapter?  What  is  this 
best  gift  of  the  fepirit  which  he  directs  the  Corinthian 
Church  to  covet  ?  Not  prophecy,  not  the  gift  of  tongues, 
not  any  public  power  of  superhuman  exhibition  ;  but  the 
blessed  gift  of  charity,  the  love  of  God  producing  the  love 
of  man,  of  which  the  Church  in  all  ages  stands  in  equal  need  ; 
for  it  is  the  only  spiritual  operation  which  shall  abide  for 
ever,  when  hope  shall  be  lost  in  enjoyment,  and  faith  in 
vision. 

Is  it  not,  then,  palpably  evident,  that  the  giving  of  the 
Holy  Ghost,  through  the  laying  on  of  the  Apostles'  hands, 
should  not  be  understood  of  miraculous  operations  only,  nor 
of  these  operations  generally  ?  That  some  one  of  these  va- 
rious spiritual  gifts  might  be  expected  in  every  case,  where 
the  believer  was  sincere,  may  be  granted ;  or  if  not  one  of 
these,  yet  some  other  operation  of  the  same  Divine  Agent ; 
for  St.  Paul  does  not  say  that  the  list  which  I  have  quoted 
from  him  was  designed  to  embrace  the  whole  rich  variety 
of  results,  in  which  the  Spirit  of  God  manifests  his  presence 
with  his  people.  But  the  entire  strain  of  his  argument  goes 
to  demonstrate,  that  the  most  striking  gifts  were  neither  the 
most  common,  nor  the  most  desirable.  He  begins  by  tel- 
ling the  Corinthians,  that  the  very  power  to  acknowledge 
Jesus  as  Lord,  that  is,  to  receive  him  as  our  Sovereign,  is 
one  of  the  gifts  of  the  Holy  Ghost;  and  he  concludes  by 
commending  in  the  most  exalted  terms,  the  grace  of  charity. 
Nor,  surely,  may  we  omit  what  a  greater  than  Paul  prom- 


LECTURE   4.]  ANSWERED.  79 

ised,  as  the  distinguished  gifts  of  the  Holy  Ghost,  namely, 
TRUTH  and  CONSOLATION.  The  Spirit,  who,  when  he  cam(^, 
should  lead  them  'into  all  truth,' — the  Spirit,  who  was  em- 
phatically called  'the  Comforter' — even  that  Spirit,  whose 
descent  upon  the  soul  is  as  necessary  now  as  ever,  to  en- 
lighten, to  purify,  to  console,  to  strengthen,  and  to  arm  us 
with  might  in  the  inner  man — still  operates  through  the 
Apostolic  ordinance,  in  answer  to  the  prayer  of  faith.  Not 
indeed,  in  the  miraculous  manifestation  which  is  no  longer 
needed,  and  which  we  see  was  by  no  means  universal  even 
in  the  days  of  Paul,  but  in  the  production  and  increase  of 
that  new  man,  which,  after  Christ,  is  created  in  holiness,  for 
an  habitation  of  God,  through  the  Spirit. 

If  any  thing  more  be  required  to  show  the  utter  futility  of 
Cahdn's  objection,  let  us  consider,  for  a  few  moments,  to 
what  extent  it  would  lead  us,  if  applied  to  the  other  points 
of  Christian  practise. 

The  Apostles  confirmed  those  that  were  baptised,  that 
is,  they  laid  their  hands  upon  them,  invoking  by  prayer, 
that  the  Holy  Spirit  might  fall  or  descend  upon  them.  But 
in  some  instances,  this  act  was  followed  by  a  miraculous 
manifestation  ;  and  therefore,  says  Calvin,  the  Apostles  must 
have  intended  the  laying  on  of  hands  only  as  a  temporary 
custom,  to  be  used  for  the  sake  of  this  miraculous  manifes- 
tation, and  not  to  be  continued  after  miracles  had  ceased. 

Now  if  this  argument  be  good  for  any  thing,  it  will  be  as 
fair  to  apply  it  to  one  part  of  the  Apostles'  practice  as  to 
another ;  and  every  thing  which  they  did,  and  which,  in  that 
day,  was  followed  by  miraculous  results,  must  be  laid  aside, 
for  the  same  reason. 

First,  then,  we  must  not  preach  at  all,  because,  when  Pe- 
ter preached  to  Cornelius,  the  Holy  Spirit  manifested  the 
result  by  the   gift  of  Prophecy,  and  our  Saviour  promised 


80  PROOF   OF   CONFIRMATION  [lECTURE  4. 

many  miraculous  signs  to  those  who  believed,  as  was  just 
shown  by  the  remarkable  passage  at  the  close  of  St.  Mark's 
Gospel.  Simple  preaching,  then,  we  see,  sometimes  pro- 
duced miracles,  in  that  day  ;  therefore,  might  Calvin  say, 
it  was  done  for  that  purpose  only  ;  and  as  miracles  have 
ceased,  preaching  must  cease,  likewise. 

Again  ;  the  laying  on  of  hands  produced  miraculous 
powers  in  the  ordination  of  the  seven  deacons,  for  we  read 
expressly,  (Acts  vi.  8.)  that  Stephen,  after  he  was  ordained, 
'did  great  wonders  and  miracles  among  the  people,'  and  that 
Philip,  another  of  these  deacons,  (Acts  viii.  13.)  worked 
miracles  and  signs  among  the  Samaritans.  Therefore,  as 
miracles  have  ceased,  there  must  be  no  more  laying  on  of 
hands  in  the  ordination  of  deacons;  neither,  indeed,  by  the 
same  argument,  should  there  be  any  deacons  at  ail- 
Again  ;  the  first  Christians,  and  especially  their  minis- 
ters, prayed  for  the  sick,  and  they  were  m.iraculously  heal- 
ed, in  those  days.  But  miracles  have  ceased,  and  therefore, 
by  this  comprehensive  argument,  our  prayers  for  the  reco- 
very of  the  sick  must  be  offered  up  no  more. 

Again  ;  the  power  of  the  keys,  as  it  is  technically  called, 
or  otherwise  the  power  of  ecclesiastical  excommunication, 
was  exercised  by  the  Apostles  m  a  superhuman  manner. 
Ananias  was  struck  dead  at  the  censure  of  St.  Peter,  (Acts 
V.  4.)  and  St.  Paul  delivered  Hymeneus  and  Alexander 
to  Satan,  (1  Tim.  i.  20.)  that  they  might  learn  not  to  blas- 
pheme. But  the  ministers  of  God  make  no  pretensions  to 
such  results,  from  Church  censures,  since  the  primitive  days; 
and  therefore,  by  the  same  rule,  there  should  be  no  more 
Church  discipline,  no  more  ecclesiastical  excommunication. 
Surely,  these  cases  must  suffice,  to  show  the  perilous 
character  of  Calvin's  argument,  to  the  humblest  intellect. 
And,  on  the  whole,  a  sound  thinker  can  have  no  difficulty 


LECTURE  4.]  FROM  TERTULIAIf.  81 

in  perceiving,  that  the  ordinances  and  customs  estabhshed 
by  the  Apostles,  had  nothing  to  do  with  miraculous  results  : 
that  miracles  belonged  to  the  age — the  dispensation — the 
circumstances  of  the  world,  which  called  for  that  peculiar 
evidence  of  the  truth;  but  did  not  belong  to  the  Church,  as 
an  organized  hochj,  nor  to  the  ordinances  of  the  Church, 
nor  to  any  particular  rite  or  ceremony.  Nor  can  the  dis- 
tinction ever  be  too  well  understood,  or  too  faithfully  re- 
membered, that  the  operations  of  the  Spirit,  in  which  the 
Church,  as  such,  is  concerned,  were  from  the  beginning, 
and  will  be  to  the  end,  internal  and  sanctifying  ;  de- 
signed to  carry  on  the  work  of  Grace,  for  which  the  Church 
was  constituted,  and  to  make  believers,  not  workers  of 
miracles,  but  living  temples  of  the  Holy  Ghost. 

The  true  rule,  therefore,  on  this  subject,  is  what  Calvin 
himself  laid  down  elsewhere,  on  the  kindred  topic  of  the 
laying  on  of  hands  in  ordination,  (a)'  Since  we  see,'  saith 
he,  'that  this  rite  was  in  perpetual  use  by  the  Apostles,  their 
constant  practice  should  be  received  by  us,  in  the 
PLACE  OF  A  command.'  O  what  a  flood  of  evils  would  the 
Church  of  Christ  have  escaped,  if  that  eminent  man  had  al- 
ways been  consistent  with  his  own  principle ! 

Presuming  that  the  Scriptural  proof  is  sufficiently  clear- 
ed from  the  objection,  which  keeps  so  many  of  our 
brethren  in  the  faith  from  a  proper  understanding  of  the 
ordinance  of  confirmation,  I  next  proceed  to  shew  from 
the  ancient  fathers  and  councils,  that  this  rite  was  stead- 
fastly practised  by  the  Primitive  Church. 

Tertullian  writes  thus,  only   one  century  later  than  the 

•  (a)  Calv.  Instit.  Lib.  4.  Cap.  3.  §  16.  p.  218  Ed.  Genev.  A.  D.  1590. 
'  Licet  autem  nullum  extet  cerium  praeeeptum  de  manuum  impositione  : 
quia  tamen  fuisse  in  perpetuo  usu  Apostolia  videmus,  ilia  tarn  accurata 
eorum  observatio  praecepti  vice  nobis  debet.' 


82  PROOF  OF  CONFIRMATION  [LECTURE  4. 

Apostle  John.  After  stating  the  order  of  adult  baptism,  and 
the  anointing  which  had  been  introduced  at  that  early  day 
from  the  Mosaic  system,  he  says,  (b)  '  Then  follows  the 
imposition  of  hands,  together  with  the  imploring  of  a 
benediction,  and  the  invoking  the  Holy  Ghost.' 

Cyprian,  the  Bishop  of  Carthage,  fifty  years  later, 
writes  thus  upon  the  case  of  the  Samaritan  converts,  (c) 
'  Those,'  says  he,  '  who  believed,  in  Samaria,  believed 
with  a  true  faith,  and  were  baptised  by  Philip  the  Deacon, 
whom  the  Apostles  had  sent  into  that  Church  which  is 
one,  and  to  wiiich  alone  it  is  granted  to  bestow  the  grace 
of  baptism  and  the  remission  of   sins.     And,   therefore, 

(b)  Tertul.  Lib.  de  Baptism,  §  7  and  8.  p.  22  6Ed.  Paris.  A.  D.  1695.  'Ex- 

inde  egressi  de  lavacro  perunguimur  benedicta  unctione  de  pristina  dis- 
ciplina,  qua  ungui  oleo  dc  cornu  in  Sacerdotium  solebant.  Ex  quo  Aaron 
a  Moyse  unctus  est,  unde  Christus  dicitur  a  chrismate,  quod  est  unctio, 
quae  Domino  nomen  accommodavit,  facta  spiritalis,  quia  spiritu  unctus 
est  a  Deo  Patre,  sicut  in  Actis :  Collecti  sunt  enim  vera  in  ista  civitate 
adversus  Sanctum  Filium  tuum,  quem  unxisti.  Sic  et  in  nobis  carnaliter 
currit  unctio,  sed  spiritaliter  proficit,  quomodo  et  ipsius  baptismicarnalis 
actus,  quod  in  aqua  mergimur ;  spiritalis  effectus,  quod  delictis  liberamur. 
De  hinc  manus  iinponitur,  per  benedictionem,  ndvocans  et  inviians  Spiri- 
lum  Sanctum.'' 

I  have  inserted  the  whole  passage  for  the  purpose  of  shewing  that 
our  Roman  Catholic  brethren  have  changed  the  mode  of  administering 
the  ordinance  of  confirmation  from  the  custom  in  the  days  of  Tertullian. 
The  anointing  with  the  chrism  of  which  he  speaks  here,  was  after 
baptism,  probably  holding  the  place  which  we  give  to  the  sign  of  the 
cross,  only  with  oil  instead  of  water.  But  it  is  clear  that  it  was  done 
before  confirmation,  and  the  confirmation  is  expressly  described  to  have 
been  administered,  as  it  is  with  us,  by  the  simple  laying  on  of  hands, 
without  chrism,  but  with  blessing  and  prayer.  Further  proof  on  the 
same  point  will  occur  by  and  by. 

(c)  Cyp,  Epist.  ad  Jubaianum  de  haeret.  baptiz.  Ed.  Paris.  Nicol. 
Rigault.  p.  143.  '  Illi  enim  qui  m  Samaria  crediderant,  fide  vera  credi. 
derant;  et  intus  in  Ecclesia,  quae  una  est,  et  cui  soli  gratiam  baptismi 
dare,  et  peccata  solvere  permissum  est,  a  Philippo  diacono,  quem  iidem 
Apostoli  miserant,  baptizati  erant.     Et  idcirco  quia  legitimum  et  Ec- 


LECTURE  4.]    FROM  CYPRIAN  AND  URBAN.  83 

inasmuch  as  they  had  received  the  legitimate  baptism  of 
tlie  Church,. it  was  not  fitting  that  they  should  be  baptised 
again  :  but  only  that  what  was  wanting  should  be  supplied, 
namely,  that  which  was  done  by  Peter  and  John,  that  by 
prayer  offered  for  them,  and  the  imposition  of  hands,  the 
Holy  Spirit  might  be  invoked  and  might  be  poured  forth 
upon  them.  Which  thing  is  still  performed  with  us,'  con- 
tinues Cyprian, '  that  those  who  are  baptised  in  the  Church, 
are  offered  to  the  bishops  of  the  Church,  and  by  our 
prayer,  and  the  imposition  of  hands,  receive  the  Holy 
Ghost,  and  are  consummated  by  the  sign  of  the  Lord.' 

(d)  Another  evidence  may  be  adduced  from  an  epistle 
of  Urban,  the  Bishop  of  Rome,  which  is  set  down  to  the 
year  A.  D.  227.  It  is  in  these  words  :  '  All  believers,' 
saith  he,  '  should  receive  the  Holy  Spirit,  after  baptism, 
by  the  laying  on  of  the  Bishop's  hands,  so  that  they  may 
be  fully  Christians  ;  because,  when  the  Holy  Spirit  is  pour- 
ed forth,  the  believing  heart  is  enlarged  to  prudence  and 
constancy.  We  receive  of  the  Holy  Ghost  that  we  may 
become  spiritual,  because  the  natural  man  receiveth  not  the 
things  of  the  Spirit  of  God.  We  receive  of  the  Holy  Ghost, 

clesiasticum  baptismum  consecuti  fuerant,  baptizari  eos  ultra  non  opor- 
tebat :  sed  tantummodo  quod  deerat,  id  a  Petro  et  Johanne  factum  est, 
ut  oratione  pro  eis  habita,  et  manu  imposita,  invocaretur  et  infunderetur 
Buper  eos  Spiritus  Sanctus.  Quod  nunc  quoque  apud  nos  gerilur,  ut 
qui  in  Ecclesia  baptizantur,  praepositis  Ecclesiae  offerantur,  et  per  nos. 
tram  orationem  ac  manus  impositionem  Spiritum  Sanctum  consequan- 
tur,  et  signaculo  Dominico  consummentur.' 

(d)    Epist.  et  Decret.  Urban.  Pap.  Mansi  Concil.  Tom.  1.  p.  751. 

'Omnes  enim  fideles  per  manus  impositionem  episcoporum  Spiritum 
Sanctum  post  baptismum  accipere  debent,  ut  plene  Christiani  invenian- 
tur  :  quia  cum  Spiritus  Sanctus  infunditur,  cor  fidele  ad  prudentiam  et 
constantiam  diiatatur.  De  Spiritu  Sancto  accipimus,  ut  efficiamur  spi- 
rituales:  quia  animalis  homo  non  percipit  ea  quae  sunt  Spiritus  Dei. 
De  Spiritu  Sancto  accipimus,  ut  sapiamus  inter  bonum  malumque  dig- 


84  THE  COUNCIL  OF  ARLES  [lECTUBE  4, 

that  we  may  be  wise  to  discern  between  good  and  evil,  to 
love  what  is  just,  to  reject  what  is  unjust,  that  we  may 
contend  against  mahce  and  pride,  that  we  may  resist  luxu- 
ry and  all  enticements,  and  all  foul  and  unworthy  desires. 
We  receive  of  the  Holy  Ghost,  that  being  kindled  with 
the  love  of  life  and  the  ardor  of  glory,  we  may  raise  our 
minds  from  the  things  of  earth,  to  those  which  are  eternal 
and  divine.' 

I  shall  cite  only  one  more  proof  from  the  records  of 
Christian  antiquity,  on  this  branch  of  my  subject.  It  is 
the  eighth  canon  of  the  council  of  Aries,  held  A.  D.  314, 
which  decrees  that  (e)  'if  any  one  comes  over  from  heresy 
to  the  Church,  he  shall  be  examined  on  the  creed  ;  and  if 
it  appears  that  he  was  baptised  in  the  Father,  and  the  Son, 
and  the  Holy  Ghost,  the  imposition  of  hands  only  shall 
be  used,  that  he  may  receive  the  Holy  Ghost.  But  if, 
being  interrogated,  he  does  not  answer  according  to  this 
Trinity,  let  him  first  be  baptised.' 

There  is  here  furnished  abundant  evidence  that  the  an- 
cient Church  of  Christ  practised  confirmation  as  an  Apos- 
tolic rite,  for  Cyprian  quotes  the  very  acts  of  the  Apostles 
in  Samaria,  and  declares  that  the  same  thing  was  done  in 
his  own  days.  It  is  also  plain  that  these  primitive  Chris- 
tians expected  a  measure  of  divine  grace  from  the  Holy 

cernere,  justa  diligere,  injusta  respuere,  ut  malitiae  ac  superbiae  repug- 
nemus,ut  luxuriae  ac  diversis  illecebris,  et  foedisindignisque  cupiditati- 
bus  resistamus.  De  Spiritu  Sancto  accipimus,  ut  amore  vitae  et  gloriae 
ardore  succensi,  erigere  a  terrenis  mentem  ad  superna  et  divina  vale- 
amus,' 

(e)  Concil.  Arelatense,  Can.  8.  Vid.  Mansi  Concil.  Tom.  2.  p,  472. 
'  De  Afris,  quod  propria  lege  sua  utuntur  ut  rebaptizent,  placuit  ut  si  ad 
ecclesiam  aliquis  de  haeresi  venerit,  interrogent  eum  symbolum ;  et  si 
perviderint  eum  in  Patre,  et  Filio,  et  Spiritu  Sancto  esse  baptizatum, 
manus  ei  tantum  imponatur  ut  accipiat  Spiritum  Sanctum.  Quod  ei 
interrogatus  non  responderit  banc  trinitatem,  baptizetur.' 


LECTURE  4.]   AND  LUTHER,  ON  CONFIRMATION.      85 

Spirit,  to  attend  the  imposition  of  hands,  in  answer  to  the 
Bishop's  prayers  and  benediction  ;  so  that  nothing  seems 
thus  far  wanting  to  identify  the  ordinance  with  the  Apos- 
tolic practise,  as  it  was  understood  and  acted  upon  in  the 
Primitive  Church. 

But  yet,  I  shall  offer  you  two  other  testimonies  in  its 
favor,  one  from  Luther,  the  great  German  reformer,  who 
retained  the  practice,  although  he  committed  it  to  the  hands 
of  presbyters,  inasmuch  as  he  had  no  bishops  on  his  side : 
the  other  from  Calvin,  exhibiting  what  looks  very  like 
another  inconsistency.  His  testimony  alone,  however,  is 
our  concern  ;  the  inconsistency  was  his  own. 

Luther  strongly  opposed,  as  we  also  do,  the  Roman 
Catholic  doctrine,  that  confirmation  was  a  sacrament ;  and 
for  the  same  reason  which  our  articles  assign.  But  as  an 
Apostolic  rite  of  great  utility,  he  respected  it ;  and  there- 
fore, while  he  condemned  the  abuse,  he  preserved  the  use 
of  this  sacred  ordinance.     His  words  are  as  follows  : 

(f )  '  Since  we  are  now  in  search  of  those  sacraments 
which  were  divinely  instituted,'  saith  he,  '  it  must  be  con- 
fessed that  we  can  find  no  reason  for  reckoning  confirmation 
among  them.     For  in  the  constitution  of  a  sacrament,  be- 

(f )  De  Capti.  Babylon.  Eccles.  Martin.  Luther.  0pp.  Om.  Ed.  Jhen. 
A.  D.  1557.  Tom.  2  p.  293 — 4.  'Nosautem,  pro  hac  vice,  sacramenta 
divinitus  instituta  quaerimus,  inter  quae  ut  Confirmationem  numeremus, 
nuUam  invenimus  causam.  Ad  sacramenti  enim  constitutionem  ante 
omnia  requiritur  verbum  divinae  promissionis,  quo  fides  exerceatur.  At 
nihil  legimus  Christum  uspiam  de  Confirmatione  promieisse,  licet  ipse 
multis  imposuerit  manus,  et  Marci  ult.  inter  signa  ponat ;  Manus  eegris 
imponent,  et  bene  habebunt,  at  haec  nemo  sacramento,  sicut  nee  pote^, 
aptavit.  Quare  satis  est  pro  ritu  quodam  Ecclesiastico  seu  ceremonia 
sacramentali  confirmationem  habere,  similem  caeteris  ceremoniis  con- 
secrandae  aquce,  aliarumque  rerum.  Nam  si  omnis  alia  creatura  sanc- 
tificatur  per  verbum  et  orationem,  cur  non  multo  magis  hominem  liceat 
sanctificari  eisdem.' 


86  TESTIMONY  OF  CALVIN  [LECTURE  4. 

fore  all  things,  the  word  of  the  divine  promise  is  required 
in  which  faith  may  be  exercised.  But  we  nowhere  read 
that  Christ  connected  any  promise  with  confirmation,  al- 
though he  laid  his  hands  on  many  :  and  the  last  chapter  of 
Mark  places  it  among  the  signs,  that  believers  should  lay 
hands  on  the  sick,  and  they  should  recover  ;  but  no  one 
ever  supposed  that  these  signs  were  sacraments.  Where- 
fore,' concludes  Luther,  '  it  is  enough  that  we  hold  confir- 
mation to  be  a  certain  Ecclesiastical  ordinance,  or  sacra- 
mental ceremony,  resembling  the  other  ceremonies  of 
consecrating  water  and  other  things,'  (in  the  Mosaic  dispen- 
sation). 'For,  if  every  other  creature  is  sanctified  by  the 
Word  of  God  and  prayer,  why  should  we  not  much  rather 
sanctify  mankind  by  the  same  ?' 

The  approbation  of  Calvin  is  still  more  strongly  and 
clearly  expressed  in  the  following  interesting  passage. 

(g)  '  This  was  formerly  the  custom,'  saith  he,  '  that  the 
children  of  Christians,  when  they  were  grown  up,  appeared 
before  the  Bishop,  that  they  might  perform  that  office 
which  was  exacted  of  those  who  offered  themselves  at  adult 
age  for  baptism.  For  these  sat  amongst  the  Catechumens ;' 
(that  is,  those  who  were  learning  the  principles  of  religion) 
'until  they  were  rightly  instructed  in  the  mysteries  of  the 
faith,  and  could  make  their  confession  before  the  Bishop 
and  the  people.  Those,  therefore,  who  were  baptised  in 
infancy,  because  they  could  not  then  make  a  confession  of 

(g)  Calvin.  Instit.  Christ.  Relig.  Lib.  4.  Cap.  19.  Tit.  De  Confirmatione. 
Ed.  Genev.  A.  D.  1590.  p.  297 — 8.  '  Hie  mos  olim  fuit  ut  Christianorum 
lyjeri,  postquam  adoleverant,  coram  Episcopo  sisterentur;  ut  officium 
illud  implerent  quod  aliis  exigebatur  qui  se  ad  Baptismum  adulti  offer, 
rebant.  Hi  enim  inter  catechumenos  sedebant,  donee  rite  fidei  myste- 
riis  instituti  poterant  fidei  confessionem  coram  Episcopo  ac  populo  edere. 
Qui  ergo  baptismo  initiati  erant  infantes,  quia  fidei  confessione  apud 
Ecclesiani  tune  defuncti  non  erant,  sub  finem  pueritiae,  aut  ineunte  ado- 


LECTURE  4.]  ON  CONFIRMATION.  87 

their  faith,  were  presented  again,  by  their  parents,  about  the 
end  of  childhood,  or  the  beginning  of  youth  ;  they  were 
examined  by  the  Bishop,  according  to  that  form  of  the 
Catechism  which  was  then  fixed  and  common.  And  in  or- 
der that  this  action,  which  was  deservedly  accounted  a  holy 
and  serious  thing,  might  be  invested  with  greater  reverence 
and  dignity,  the  ceremony  of  the  laying  on  of  hands  was 
also  used  on  the  occasion.  And  then  the  boy,  his  faith  being 
approved,  was  dismissed  with  a  solemn  benediction.  Of  this 
custom,  the  ancients  speak  frequently. — And  Jerome,  in  his 
work  against  the  Luciferians,  takes  note  of  it.  Although  I 
do  not  deny  that  Jerome  was  somewhat  under  a  delusion, 
when  he  called  it  an  Apostolic  practice.  Nevertheless,  such 
an  imposition  of  hands  as  this,  which  was  used  simply  as  a 
benediction,  I  applaud,  and  wish  it  was  restored  to  its  pure 
use,  at  this  day.' 

In  this  opinion  of  Calvin,  we  perceive,  that  although  he 
denied  confirmation  to  have  arisen  from  the  Apostolic  prac- 
tice, he  admitted  it  to  be  very  ancient,  and  Avhen  used  in 
its  pure  and  simple  form,  he  approved  it  strongly.  In  the 
main  point,  therefore,  he  coincided  in  opinion  with  Luther, 
but  in  practice  he  differed  from  him  altogether.  Luther 
praised  the  primitive  custom  of  confirmation,  and  establish- 
ed it  accordingly  as  a  part  of  his  reformed  system.    Calvin 

lescentia,  reprEesentabantiir  iterum  a  parentibus,  ab  Episcopo  examina- 
bantur  secundum  formulam  calechisnii  quain  tunc  habebant  certam  ac 
communem.  Quo  autem  haec  actio,  quae  alioqui  gravis  sanctaque 
merito  esse  debebat,  plus  reverentiae  haberet  ac  dignitatis,  ceremonia 
quoque  adhibebatur  manuum  impositionis.  Itapuerilie,  fide  sua  appro, 
bata,  cum   solenni  benedictione  dimittebatur.     Hujus  mens  saepe  men- 

tionem  fai-iunt  veteres. Meminit  et  Hieronymus  contra  Luciferia- 

nos.  Qiiamquam  autem  non  inficior,  in  eo  nonnihil  hallucinari  Hieron- 
ymum,  quod  Apostolicam  esse  observationem  dicit Talem  ergo  ma- 
nuum imposi'ionem,  quae  simpliciter  loco  benedictionis  fiat,  laudo,  et 
restitutam  hodie  in  purum  usum  velim.' 


88  TESTIMONY  OF  CALVIN  [LECTURE  4. 

praised  it  as  warmly  as  Luther,  yet  most  inconsistently  cast 
it  away  ;  as  if  the  desire  to  differ  as  much  as  possible 
from  the  Church  of  Rome,  had  greater  influence  with 
him,  than  the  simple  duty  of  restoring  the  religion  of 
Christ  to  its  primitive  parity  and  order. 

But  I  cannot  let  this  topic  pass,  without  doing  this 
great  man  the  justice  he  deserves  for  contradicting  his  own 
sentiment  above  quoted,  on  the  Apostolic  origin  of  confir- 
mation. In  his  commentary  on  St.  Paul's  Epistle  to  the 
Hebrews,  written  towards  the  close  of  his  life,  when  his 
knowledge  and  experience  had  been  enlarged,  and  at  a 
time,  too,  when  the  principles  of  the  Church  of  England 
had  become  settled  under  Edward  the  sixth,  Calvin,  re- 
marking on  the  verse  which  I  have  placed  as  a  text  to 
this  lecture,  records  his  full  acknowledgment  that  confir- 
mation was  an  Apostolic  ordinance,  in  precise  accordance 
with  our  doctrine.     The  passage  is  as  follows  : 

(h)  '  The  Apostle  here  joins  the  imposition  or  the  laying 
on  of  Jiands  with  baptism,'  saith  he,  '  because,  as  there 
were  two  orders  of  catechumens,  therefore  the  ceremony 
was  twofold.  For  those  who  were  without,  were  not 
admitted  to  baptism  until  they  had  delivered  their  confes- 

^h)  Calv.  Comment,  in  Epistol.  ad  Heb.  Gap.  6.  Ed.  Hal.  A.  D.  1831. 

Tom.  2.  p.  428.  '  Manuum  impositionem  cum  baptismo  conjungit,  quia, 
ut  duo  erant  Catechumenorum  ordines,  ita  duplex  erat  ceremonia.  Nam 
qui  erant  extranei,  non  ante  perveniebant  ad  Baptismum,  quam  edita  fi- 
dei  professione,  In  illis  ergo  Catechesis  Baptismum  praecedere  sole- 
bat.  At  liberi  fidelium,  quoniam  ab  utero  adoptati  erant,  et  jure  pro. 
missionis  pertinebant  ad  corpus  Ecclesise  infantes  baptizabantur:  trans- 
acta  vero  infantia,  postquam  instituti  erant  in  fide,  se  quoque  ad  Cate- 
chesin  offerebant,  quae  in  illis  Baptismo  erat  posterior.  Sed  aliud  sym- 
bolum  tunc  adhibebatur,  nempe  manuum  impositio.  Hie  unus  locus 
abunde  testatur,  hujus  cerernoniae  originem  fluxisse  ab  Apostolis  ;  quae 
tamen  postea  in  superstitionem  versa  fuit,  ut  mundus  semper  fere  ab  op, 
timis  institutis  ad  corruptelas  degenerat.' 


LECTURE  4.]  ON   CONFIRMATION. 


89 


;ion  of  faith.  In  these,  therefore,  catechising  went  before 
aaptism.  But  the  children  of  behevers,  since  they  were 
adopted  from  the  womb,  and  belonged  to  the  body  of  the 
Church  by  the  right  of  promise,  were  baptised  while  in- 
fants:  and  when  the  season  of  infancy  passed  away,  and 
they  had  been  instructed  in  the  faith,  they  also  offered 
themselves  to  be  catechise-l ;  which  catechising,  in  their 
case,  was  sebsequent  to  baptism.  But  then  another  rite 
was  applied  to  them,  namely,  the  laying  on  of  hands. 
This  one  passage,'  (viz.  the  2d  verse  of  the  6th  chap- 
ter of  the  Epistle  to  the  Hebrews,)  '  abundantly  proves,' 
continues  Calvin,  '  that  the  origin  of  this  ceremony  Jioivcd 
from  the  Apostles,  although  it  was  afterwards  turned  into 
superstition,  as  the  world  almost  always  degenerates  from 
the  best  institutions  into  corruptions.' 

Here,  then,  we  have  a  full  agreement  of  Calvin's  own 
mature  judgment,  v/ith  that  of  Jerome,  the  ancient  father, 
whose  opinion  as  to  the  Apostolic  origin  of  confirmation, 
he  had  so  rashly  called  a  delusion,  in  his  earliest  and  most 
popular  production,  Happy  should  we  esteem  ourselves, 
if  all  our  Christian  brethren,  who  have  followed  Calvin  in 
his  youthful  error,  would  also  follow  him  in  the  better  de- 
cision of  his  riper  years. 

But  we  now  meet  with  another  objection,  the  same 
which  seems,  in  substance,  to  have  induced  Calvin  to  lay 
aside  this-  Apostolic  ordinance  ;  namely,  that  confirmation 
is  used  by  the  Church  of  Rome,  and  therefore,  it  is  a 
piece  of  Popery,  and  therefore  it  should  be  regarded  as 
an  abomination  by  every  part  of  reformed  Christendom. 
Alas  !  that  the  hue  and  cry  raised  against  Popery,  should 
blind  the  judgment  of  discerning  men,  and  induce  them 
to  condemn,  in  the  mass,  the  practices  of  the  Apostles 
themselves,  without  pausing  to  reflect,  or  trying  to  examine. 

8* 


90  OBJECTION  THAT   IT  IS  [LECTURE  4. 

For  some  centuries  after  the  Apostles'  days,  the  Church 
of  Rome  was  pure  and  unadulterated.  Being  the  Church 
of  that  famous  city,  which  during  many  ages  was  the  un- 
disputed mistress  of  the  world,  its  rank  and  importance 
were  universally  acknowledged.  And  although  after  the 
conversion  of  the  Emperor  Constantino,  about  the  year 
312,  the  influx  of  wealth  and  power,  and  especially  the 
influence  of  half  converted  heathen,  gradually  loosened 
the  bands  of  its  ancient  strictness,  and  brought  in  upon  it 
an  awful  variety  of  human  corruptions,  yet  still  no  reflect- 
ing Christian  could  desire  a  better  reformation,  than  that 
which  should  restore  the  Church  of  Rome  to  the  place 
which  she  once  occupied,  in  the  days  of  her  youthful 
purity. 

For  myself,  I  freely  claim  affinity  with  all  the  disciples 
of  the  great  Redeemer, — with  all  the  family  of  Christ, 
although  I  do  not  consider  myself  at  liberty  to  be  a  par- 
taker in  the  errors  of  any.  To  every  portion  of  the  uni- 
versal Church,  I  hold  myself  bound  to  manifest  the  same 
spirit  of  good  will,  and  to  extend  the  same  rules  of  jus- 
tice. While,  therefore,  I  freely  admit,  that  the  adoption 
of  any  particular  doctrine  or  practice  by  the  Church  of 
Rome,  does  not  make  it  right ;  I  shall  insist  that  neither 
can  the  same  flict  make  it  wTong.  The  Church  of  Rome 
holds  many  things  just  as  the  whole  Christian  world  holds 
them  :  she  believes  in  the  Nicene  Creed — acknowledges 
the  inspiration  of  Scripture — retains  baptism — has  a  minis- 
try— uses  prayer,  and  hous6s  of  worship.  Must  we  throw 
aside  all  these  things  because  the  Church  of  Rome  retains 
them,  and  try  to  work  out  our  salvation  without  a  creed, 
without  the  Scriptures,  without  baptism,  without  ministers, 
without  a  place  of  worship  ?  '  Not  so,'  reply  our  Christian 
brethren,  '  we  only  mean  just  now  to  apply  the  argument 


LECTURE  4.]   A  CONFORMITY  WITH  Purr^ux.  91 

to  confirmation.'  But  why  to  confirmation,  rather  than  to 
other  things,  if  confirmation  be  a  Scriptural  and  Apostolic 
ordinance,  plainly  set  forth  in  the  Acts  of  the  Apostles, 
practised  uniformly  in  the  pure  ages  of  the  Church,  and 
approved  by  Calvin  himself,  the  very  first  man  who  ven- 
tured to  reform  it  away? 

Surely,  it  is  time  to  rise  above  these  mists  oi  bigotry  and 
prejudice,  and  do  to  others,  in  the  discussion  of  Christian 
doctrine,  as  we  would  they  should  do  unto  us.  The 
Scriptures  are  the  only  infallible  standard.  First,  there- 
fore, let  every  doctrine  be  subjected  to  this  test,  and  in  the 
application  of  it,  let  the  whole  Word  of  God  be  consulted, 
because  '  All  Scripture,'  saith  the  Apostle,  '  is  given  by 
inspiration  of  God,  and  is  projitable  for  doctrine.'  Next 
to  the  Scripture,  comes  the  testimony  of  the  Primitive 
Church,  as  the  best  witness  of  Apostolic  practice.  But 
when  we  have  the  concurrent  testimony  of  these  witnesses, 
may  we  presume  to  discard  it,  either  for  the  sake  of  agree- 
ing with  or  differing  from  the  Church  of  Rome  ?  Shall  the 
pure  gold  of  primitive  Christianity  be  cast  out  and  trodden 
under  foot  of  men,  because  it  was  once  dimmed  and  tar- 
nished by  the  smoke  of  superstition  ?  Shall  the  Bible 
cease  to  be  our  directory,  and  the  Primitive  Church  our 
companion,  because  the  Church  of  Rome  has  mingled  the 
tmth  of  God  with  the  impure  alloy  of  human  invention  ? 

The  question,  then,  and  the  only  question,  is  this  :  Is  con- 
firmation a  Scriptural  and  Apostolic  ordinance,  retained 
with  reverence  by  the  Primitive  Church  of  the  Apostles' 
planting  ?  If  it  be,  let  us  not  quarrel  with  it  because  the 
Church  of  Rome  retains  it,  but  let  us  rejoice  that  she  does 
retain  it,  because  it  is  primitive  and  pure.  But  if  the  Church 
of  Rome  has  changed  this  ordinance  from  its  Apostolic 
form,  or  its  original  design,  let  us  restore  its  form  and  its 


92  ERHORS   !N   THE  CONFIRMATION       [LECTURE  4. 

design,  and  thus  shew  our  Roman  brethren  that  we  know 
the  difference  between  the  wisdom  which  would  reform, 
and  the  Wind  zeal  which  would  destroy. 

This  leads  me  to  observe,  that  the  rite  of  confirmation 
does  in  fact  present  a  subject  of  controversy  between  us  ;  for 
the  Church  of  Rome  has  raised  it  to  the  rank  of  a  sacrament, 
and  has  changed  the  primitive  order  of  its  administration. 
In  both  respects,  we  protest  against  the  error,  and,  as  I 
trust  you  will  readily  perceive,  on  the  strongest  ground  of 
argument. 

Witli  regard  to  the  first  point,  the  definition  of  a  sacra- 
ment which  is  generally  admitted  by  the  whole  Church  of 
Christ,  declares,  that  a  sacrament  is  'an  outward  and  visible 
sign  of  an  inward  and  Spiritual  grace,  ordained  by  Christ 
himself,  as  a  means  whereby  we  receive  the  same,  and  a 
pledge  to  assure  us  thereof  Or  in  other  words,  a  sacra- 
ment is  an  ordinance  appointed  by  Christ  himself,  consisting 
of  some  visible  and  material  element,  which  is  the  sign  or 
symbol  of  a  Spiritual  blessing ;  and  to  which  he  has  attach- 
ed the  promise  of  that  blessing,  whenever  the  sign  is  rightly 
received. 

Thus  baptism  is  a  sacrament,  being  instituted  by  Christ, 
having  for  its  outward  element  water  ;  and  for  the  inward 
grace,  the  remission  of  sins,  and  Spiritual  adoption. 

So  the  Eucharist  is  a  sacrament,  being  also  instituted  by 
Christ,  having  for  its  outward  element  bread  and  wine;  and  for 
its  inward  grace,  that  incorporation  with  the  Redeemer  ex- 
pressed by  the  promise,  'He  that  eateth  my  flesh  and  drink- 
eth  my  blood  dwelleth  in  me  and  I  in  him.'  But  confirma- 
tion does  not  appear  to  have  been  commanded  by  Christ  ; 
neither  was  there  any  material  element  used  in  it  by  the 
Apostles  ;  neither  was  there  any  promise  attached  to  it,  be- 
yond the  general  promise  of  the  hearing  and  answering  the 


LECTURE   4.]  OF  THE  CHURCH  OF    ROME.  93 

prayer  of  the  faithful.  Therefore,  we  hold  the  same  views 
with  Luther  and  Calvin,  as  to  its  being  no  sacrament,  but 
only  an  Apostolic  ordinance. 

Our  brethren  of  the  Church  of  Rome  do  indeed  assert, 
on  the  authority  of  their  own  tradition,  that  Christ  appointed 
this  ordinance  after  his  resurection  ;  that  the  matter  or  ele- 
ment of  it  is  the  laying  on  of  hands;  and  that  the  grace  promis- 
ed to  it  is  the  stren^thenincr  and  arming  the  soul  for  its  future 
conflicts.  But  to  this  we  reply,  that  we  cannot  admit  any 
evidence  of  what  our  Saviour  commanded,  beyond  what 
we  find  in  the  Scripture;  that  if  tradition  be  admitted  to  add 
to  the  contents  of  the  Bible,  we  have  no  longer  any  certain 
Rule  of  Faith  ;  that  the  laying  on  of  hands  is  not  a  mate- 
rial thing,  as  water,  or  bread  and  wine,  but  only  a  gesture. 
Thus,  water  is  a  symbol  of  the  grace  promised  in  baptism, 
because,  as  water  cleanses  away  the  foulness  of  the  body,^so 
that  baptismal  grace  washes  sin  from  the  soul.  Bread  and 
wine  are  symbols  of  the  grace  promised  in  the  Eucharist, 
because,  as  they  support  and  strengthen  the  life  of  the  body, 
so  our  incorporation  with  Christ  sustains  the  life  and  strength 
of  the  soul.  But  the  laying  on  of  hands  is  merely  a  ges- 
ture o'^  affection,  always  appropriated  to  the  act  of  blessing, 
but  not  having  the  symbolic  character,  proper  to  sacramen- 
tal elements;  and  whatever  portion  of  Spiritual  influence  may 
be  experienced  in  it,  is  not  guaranteed  by  any  particular 
promise  in  the  Word  of  God;  but  is  expected  from  the  na- 
ture of  the  act  itself,  the  sincerity  of  the  believer's  profes- 
sion, and  the  prevailing  power  of  fervent  prayer.'  (a) 

(a)  The  following  passages  are  from  a  justly  celebrated  Body  of 
Roman  Catholic  divinity,  composed  expressly  to  meet  the  arguments  of 
the  Reformers.  The  title  is 'Praelectionum  Theologicarum  Honorati 
Tournely  &,c.  EJ.  Venet,  A.  D.  1751. Tom.  5.  Tract,  de  Confirmatione.' 

p.  109.  '  Duo  confirmationi  effectus  a  Catholicis  tribui  solent,  prior, 


94  OBJECTION  TO  OUR  [LECTURE  4. 

With  regard  to  the  method  of  its  application,  the  Church 
of  Rome  used  it  to  infants,  until  after  the  reformation  ;  when 
it  was  ordered  that  the  age  of  seven  years  should  be  the 
least  to  which  it  should  he  allowed,  (b)  The  Apostolic 
imposition  of  hands  upon  the  heads  of  the  candidates  was  also 
laid  aside,  and  the  Bishops  only  extend  their  hands  towards 
them.  Instead  of  the  original  practice,  however,  they 
introduced  the  anointing  the  persons  confirmed  on  the 
forehead,  with  a  compound  of  oil  of  olives  and  balm  of  Gil- 
ead,  called  Chrism;  and  they  give  to  each  candidate  a 
slight  blow  on  the  cheek,  at  the  conclusion  of  the  ceremo- 

From  this  statement,  it  is  sufficiently  evident  that  the 
ordinance  of  confirmation  is  not  practised  with  us  as  it  is  by 
our  Roman  Catholic  brethren.  We  do  not  agree  in  its 
origin,  in  its  character,  in  the  age  at  which  it  should  be  be- 

quod  gratiam  tribuant  ad  robur,  posterior,  quod  characterem  imprimat. 

ib.  117.  '  St.  Thomas  docet  sacramentum  baptismi  esse  efficacius, 
quam  hoc  confirmationis  sacramentum,  quantum  ad  remotionem  mali, 
eo  quod  est  Spiritualis  regeneratio,  quae  est  mutatio  de  non  esse  in 
esse  ;  hoc  autem  sacramentum  esse  efficacius  ad  proficiendum  in  bono  ; 
quia  est  quoddam  spirituale  augmentum  de  esse  imperfecto  ad  esse 
perfectum.' 

ib.  '  Confirmatio  est  sacramentum  plenitudinis  gratiae.' 

(b)  ib.  p.  106.  '  Apud  Graecos  hodie  datur  infantibus  confirmatio  juxta 
antiquum  utriusque  Ecclesiffi  usum,  idque  sciente  et  olim  approbante 
sede  Apostolica.  Apud  Latinos  autemjudicarunt  plures  Synodi  conveni- 
entius  et  utilius  esse,  si  infans,  ut  confirmetur,  supra  septimum  aetatis 
annum  progressus  fuerit,  ut  ea  quas  aguntur  intelligat.     Ita  Coloniensis, 

A.  D.  1536, Aliae,  utNarbonensis,  A.  D.  1609  eo  inclinarunt  utpueri 

non  admittantur  ad  hoc  sacramentum,  nisi  perfectce  sint  aetatis,  Praei- 
verat  Catechismus  Romanus  tit.  de  confirm,  his  verbis,  si  duodecimus 
annus  non  expectandus  videatur,  usque  ad  septimum  certe  hoc  sacra- 
mentum differre  maxime  convenit.  In  his  quisque  gentis  suae  usura 
sequi  debet.' 

(c)  See  Challoner's  Catholic  Christian,  p.  37. 


LECTURE  4.]     MODE  OF  PREPARATION.  95 

Stowed,  in  the  effects  expected  from  it,  nor  in  the  mode  of 
its  administration.  In  all  these  particulars  we  hold  the 
ground,  on  which  we  fully  believe  the  Church  of  Rome 
once  stood,  namely,  the  Apostolic  practice  as  laid  down  in 
Scripture  and  the  writings  of  the  primitive  Church.  So 
long  as  we  occupy  this  ground,  we  should  rejoice  to  have 
not  only  the  Church  of  Rome,  but  every  other  Church  un- 
der heaven  to  accord  with  us.  But  if  it  be  unhappily  the 
fact,  that  in  this  very  thing,  as  in  many  others,  our  breth- 
ren of  Rome  have  left  the  primitive  ground,  it  is  not  just 
that  we  should  suffer  by  their  innovation. 

The  last  set  of  objections  brought  against  us  by  our 
brethren  of  the  various  denominations,  turns  upon  the  prep- 
aration deemed  necessary  for  those  who  are  to  be  confirm- 
ed, and  the  effects  expected  from  the  ordinance.  I  shall 
consider  them  both  in  detail. 

With  regard  to  the  preparation  required  for  confirmation, 
it  is  evident  to  the  slightest  inspection,  that  it  is  the  very 
same  demanded  for  adult  baptism.  The  candidates  are 
addressed  by  the  Bishop  in  these  words.  '  Do  ye  here, 
in  the  presence  of  God  and  of  this  congregation,  renew  the 
solemn  promise  and  vow  that  ye  made,  or  that  was  made 
in  your  name  at  your  baptism,  ratifying  and  confirming  the 
same,  and  acknowledging  yourselves  bound  to  believe  and 
to  do  all  those  things  which  ye  then  undertook,  or  your 
sponsors  then  undertook  for  you  ?'  And  to  this  solemn  in- 
quiry, each  candidate  is  bound  to  answer,  '  I  do.' 

Of  course,  since  the  doctrine  of  the  Church  requires  re- 
pentance and  faith  of  all  who  should  present  themselves  at 
adult  age  for  baptism,  which  repentance  and  faith  include 
the  whole  that  is  signified  by  the  modern  phrase,  '  change 
of  heart,'  as  I  explained  in  my  second  lecture,  it  follows, 
that  the  same  change  is  requisite  for  those  who  come  to  be 


96  THE  PROPER  KIND  [LECTURE  4. 

confirmed ;  and  full  power  is  committed  to  the  ministers  of 
tlie  Church  to  examine  them,  so  that  there  may  be  suffi- 
cient opportunity  to  ascertain  the  state  of  this  preparation. 

A  few  references  to  our  Book  of  Common  Prayer,  will 
make  this  matter,  as  I  trust,  sufficiently  plain,  to  any  re- 
flecting understanding. 

In  the  rubric  preceding  the  office  for  adult  baptism,  it  is 
said,  '  that  when  any  such  persons  as  are  of  riper  years  are 
to  be  baptised,  timely  notice  shall  be  given  to  the  minister, 
that  so  due  care  may  be  taken  for  their  examination,  wheth- 
er they  be  sufficiently  instructed  in  the  principles  of  the 
Christian  religion,  and  that  they  may  be  exhorted  to  pre- 
pare themselves,  with  prayer  and  fasting,  for  the  receiving 
of  this  holy  sacrament.' 

In  the  Catechism  appointed  to  be  learned  by  all  who 
come  to  confirmation,  in  answer  to  the  question  '  What  is 
required  of  those  who  come  to  be  baptised  ?'  the  answer  is, 
'  Repentance,  whereby  they  forsake  sin,  and  faith  whereby 
they  steadfastly  believe  the  promises  of  God  made  to  them 
in  that  sacrament.' 

'  Why  then,'  asks  the  minister,  in  the  next  question, 
*  are  infants  baptised,  when  by  reason  of  their  tender  age 
they  cannot  perform  them?'  And  the  answer  is,  'Because 
they  promise  them  both  by  their  sureties,  which  promise, 
when  they  come  to  age,  themselves  are  bound  to  per- 
form.' 

Here  then,  we  see,  plainly,  that  the  same  repentance 
and  faith  which  are  demanded  of  adults  coming  to  baptism, 
are  obligatory  on  those  who  are  baptised  in  infancy,  as 
soon  as  their  years  allow. 

At  the  end  of  the  catechism,  we  find  the  general  direc- 
tory on  the  subject  of  confirmation.  'Whensoever  the 
Bishop  shall  give  notice  for  children  to  be  brought  unto 


LECTURE  4.]  OF  PREPARATION.  97 

him  for  confirmation,  the  minister  of  every  Parish  shall 
either  bring,  or  send  in  writing,  with  his  hand  subscribed 
thereto,  the  names  of  all  such  persons  within  his  parish,  as 
he  shall  think  fit  to  be  confirmed.' 

And  at  the  end  of  the  confirmation  office,  we  read,  that 
*  none  shall  be  admitted  to  the  Holy  Communion,  until 
such  time  as  he  be  confirmed,  or  be  ready  and  desirous  to 
be  confirmed  ;'  in  accordance  with  which  we  have  a  simi- 
lar direction  at  the  close  of  the  office  for  adult  baptism, 
saying,  '  It  is  expedient  that  every  person  thus  baptised 
should  be  confirmed  by  the  Bishop,  so  soon  after  his  bap- 
tism as  may  be,  that  so  he  may  be  admitted  to  the  Holy 
Communion.' 

Now  surely,  it  is  too  obvious  to  admit  of  doubt,  that  the 
Church  has  here  provided  a  complete  system  of  prepara- 
tion for  those  who  come  to  be  confirmed — that  in  the  or- 
dinance of  confirmation  they  solemnly  renew  and  ratify 
their  baptismal  vow — that  in  order  to  fit  them  for  it  they 
are  committed  to  the  hands  of  the  ministers  with  a  cate- 
chism drawn  up  for  the  very  purpose  of  presenting  the 
heads  of  Christian  instruction — that  they  are  not  to  be  con- 
firmed until  their  minister  is  satisfied  with  their  fitness,  and 
has  even  certified  it  in  writing  to  the  Bishop  with  his  hand 
subscribed  thereto — and  that  after  all  this,  and  not  before, 
they  are  allowed  to  come  to  the  communion. 

It  is  equally  incontrovertible  that  this  very  catechism  sets 
forth  the  qualifications,  not  only  of  those  w^ho  are  to  be  bap- 
tised, but  also  of  those  who  come  to  the  Lord's  table ;  in 
which  we  read  of  self-examination,  repentance,  a  steadfast 
purpose  to  lead  a  new  life,  a  lively  faith,  a  sense  of 
thankful  remembrance  for  the  blessings  of  redemption,  and 
charity  with  all  men.  And  if,  with  the  obligation  to  have 
all  this  learned  and  understood  beforehand,  candidates  for 


98  OBJECTIONS  [lecture  4. 

confirmation  come  forward  without  a  proper  preparation  of 
heart,  I  ask  any  candid  Christian  man  to  say,  whether  the 
Chm-ch  is  to  be  blamed  ? 

But  it  is  said  that  a  mere  verbal  repetition  of  these 
forms  is  all  that  we  require :  that  in  the  very  conclusion  of 
the  baptismal  office,  the  minister  directs  the  sponsors  to 
bring  the  child  to  be  confirmed  so  soon  as  he  can  say  the 
creed,  the  Lord's  prayer,  and  the  ten  commandments,  and 
is  sufficiently  instructed  in  the  other  parts  of  the  catechism  : 
that  the  preface  to  the  confirmation  office  recognizes  the 
same  rule,  and  that  there  is  not  in  the  whole,  one  word 
about  a  change  of  heart  or  Christian  experience.  Hence, 
our  brethren  infer,  that  we  ask  nothing  beyond  a  formal 
repetition  of  a  school-boy's  task,  and  that  this  is  the  ex- 
tent of  our  notions  of  the  Christian  profession. 

I  confess  that  this  measure  of  construction  is  rather  hard. 
It  is  usually  allowed  to  be  necessary  in  all  writings,  to  take 
the  whole  together  in  order  to  determine  the  meaning  of 
each  part ;  but  here  the  whole  previous  part  of  the  exhor- 
tation to  the  sponsors  must  be  omitted,  before  any  one  can 
torture  the  concluding  sentence  into  such  an  impious  shape 
as  appears  in  this  accusation.  The  sponsors  are  told  in 
the  plainest  terms,  that  the  child  is  to  be  taught,  so  soon 
as  he  is  able  to  learn,  the  solemn  nature  and  extent  of  his 
baptismal  covenant — that  he  shall  hear  the  Word  of  God, 
and  not  only  learn  the  creed,  the  Lord's  prayer,  and  the 
ten  commandments,  but '  all  other  things  which  a  Christian 
ought  to  know  and  believe  to  his  soul's  health,  that  he 
shall  be  virtuously  brought  up  to  lead  a  Godly  and  a 
Christian  life,  remembering  always  that  his  profession  is 
to  follow  the  example  of  his  Saviour,  die  from  sin,  and 
rise  again  unto  righteousness,  continually  mortifying  all 
his  evil  and  corrupt  affections,  and  daily  proceeding  in  all 


LECTURE  4.]  ANSWERED.  99 

virtue  and  godliness  of  living.'  And  the  words  complained 
of  follow  after  all  this,  as  a  part  of  the  same  exhortation. 

Now  is  it  possible  that  the  sponsors  can  perform  the 
whole  duty  here  laid  down,  and  yet  bring  the  child  to  be 
confirmed  without  any  spiritual  knowledge  of  the  Gospel  ? 
Is  it  possible  that  the  child  or  youth  can  be  taught  all  this, 
and  yet  know  nothing  of  true  religion  ?  And  is  it  right, 
or  just,  or  candid,  to  say,  that  in  this  very  exhortation, 
taken  together,  there  is  not  as  full,  and  beautiful  an  expo- 
sition of  true  Christian  discipleship,  as  can  be  found  in 
the  same  compass  in  any  book  under  heaven. 

What,  then,  is  to  be  understood  by  the  expression,  say- 
ing the  creed,  the  catechism,  &;c.  Why  just  what  we 
understand  when  the  Scripture  informs  us  that  '  No  man 
can  say  that  Jesus  Christ  is  Lord,  but  by  the  Holy  Ghost,' 
tliat  is,  no  man  can  say  it,  as  it  ought  to  be  said,  truly 
and  sincerely.  Again  we  read  that  '  with  the  heart  man 
believeth  unto  righteousness,  and  with  the  mouth  confes- 
sion is  made  unto  salvation.'  What  sort  of  confession  is 
meant  here  ?  Of  course,  the  confession  that  proceeds 
from  a  believing  heart.  Why  cannot  the  Church  be  al- 
lowed to  use  the  words  of  St.  Paul,  in  the  meaning  of 
St.  Paul  ?  Why,  because  we  read  of  saying  the  creed, 
and  the  Lord's  prayer,  and  the  ten  commandments,  and 
the  catechism,  shall  we  be  supposed  to  mean  the  mutter- 
ing of  the  lip,  the  formalism  of  a  hypocrite,  or  the  mock- 
ery of  a  task  repeated  by  rote,  when  such  an  idea  is  not 
only  absurd  in  itself,  but  is  in  open  conflict  with  our  whole 
system  ? 

Still  more  preposterous,  if  possible,  is  the  idea  of  some 
good  people,  that  the  bishops  undertake  to  forgive  sins  in 
the  ordinance  of  confirmation.  Reference  is  indeed  made 
in  the  first  prayer,  to  the  baptism  of  those  who  are  about 


100  OBJECTIONS  [lecture  4. 

to  be  confirmed,  In  these  woi'ds,  '  Almighty  and  everlast- 
ing God,  who  hast  vouchsaled  to  regenerate  these  thy 
servants,  by  water  and  the  Holy  Ghost,  and  hast  given 
them  forgiveness  of  all  their  sins,  strengthen  them,  we 
beseech  thee  O  Lord,  with  the  Holy  Ghost  the  Comforter.' 
And  the  language  of  this  supplication  furnishes  another 
strong  proof  of  tlie  doctrine  of  the  Church  explained  in 
ray  former  lectures,  that  in  baptism  we  are  regenerated  by 
water  and  the  Spirit,  and  receive  remission  of  sins.  But 
as  to  the  bishop  undertaking" to  pardon  sin,  or  intimating  any 
thing  that  bears  the  most  remote  relation  to  such  an  as- 
sumption, it  seems  hard  to  imagine  how  any  one  possessed 
of  the  common  measure  of  human  understanding,  could 
attach  such  a  sacrilegious  doctrine  to  the  prayer  in  ques- 
tion. 

And  as  to  the  remaining  accusation,  that  confirmation  is 
administered  by  us  without  demanding  any  spiritual  quali- 
fication, without  any  inquiry  as  to  a  change  of  heart,  and 
as  if  it  v\^ere,  indeed,  a  mere  ceremony,  I  deny  the  charge 
distinctly,  so  far  as  the  Church  is  concerned ;  and  I  hope 
that  none  of  her  ministry  can  be  found  to  give  counte- 
nance, by  their  practice,  to  such  an  imputation. 

The  order  of  our  Book  of  Common  Prayer,  as  we  have 
shewn,  requires  that  each  clergyman  shall  make  out  a  list 
of  such  as  he  thinks  fit  to  be  confirmed,  which, 'of  course, 
puts  the  candidates  into  his  hands  for  such  examination  as 
he  may  deem  necessary. 

It  also  directs  that  every  candidate  shall  be  capable  of 
being  examined  upon  the  creed,  the  Lord's  prayer,  the  ten 
commandments  and  the  catechism,  a  set  of  formularies 
which  contain  the  whole  theory  and  practice  of  the  Chris- 
tian religion. 

And  it  further  provides,  that  each  person  shall  be  ready 


LECTURE  4.]  ANSWERED.  101 

to  be  confirmed,  before  he  is  admitted  to  the  Holy  Com- 
mmiion. 

What  system  then,  can  better  protect  the  communion 
table  than  this  ?  What  plan  can  place  the  ministry  more 
completely  in  possession  of  the  qualifications  of  every  can- 
didate who  would  approach  it  ?  What  can  open  a  wider 
field  for  instruction  and  examination,  as  to  the  knowledge, 
the  sincerity,  and  even — if  the  minister,  from  peculiar  cir- 
cumstances, should  think  it  necessary — the  experience  of 
those,  whom  he  recommends  as  fit  for  confirmation  ?  I  un- 
dertake to  say  that  nothing  can  be  desired  more  full  or 
perfect  than  the  order  of  the  Church  in  all  these  particu- 
lars ;  and  if,  in  any  respect,  it  is  ever  found  inefficient,  it 
is  the  ministry  themselves,  and  not  the  Church,  that  should 
bear  the  blame,  (a) 

Having  now  explained,  my  brethren,  as  I  trust,  the  va- 
rious topics  connected  with  this  important  subject,  I  shall 
rest  it  here  ;  only  asking  your  attention  to  this  brief  review 
of  the  whole.  That  confirmation  was  instituted  by  the 
Apostles,  as  a  standing  ordinance  in  the  Church  of  Christ. 
That  the  Primitive  Church  received  it  from  them,  and  prac- 
tised it  on  their  authority.  That  it  continued  up  to  the 
reformation,  having,  however,  undergone  some  changes 
and  abuses  by  the  Church  of  Rome.  That  Luther  and 
Calvin,  both  acknowledged  and  approved  it.  That  Lu- 
ther adopted  it  into  his  system,  while  Calvin  cast  it  aside. 

(a)  The  particular  method  to  be  pursued  in  preparing  candidates  for 
baptism  or  for  confirmation,  is  left  by  the  Church  to  the  discretion  of  the 
parish  minister;  of  course,  under  the  general  supervisioq  of  the  Bishop, 
whose  responsibility,  to  a  certain  degree,  extends  to  all  that  is  done  by 
the  clergy  within  his  diocese.  But  this  method  of  preparation  is  a  sub- 
ject quite  too  extensive  to  be  treated  satisfactorily  in  the  present  vol. 
ame.  I  may,  perhaps,  ej>deavor  to  contribute  my  mite  to  this  treasury^ 
at  some  future  day, 
0* 


102  RECAPITULATION.  [lECTURE  4. 

That  nevertheless,  he  praised  its  primitive  use,  and  con- 
fessed its  Apostolic  institution,  but  was  probably  governed 
by  the  spirit  of  opposition  to  the  Church  of  Rome  in  re- 
jecting it ;  and  that  the  mode  in  which  we  retain  and  prac- 
tise it,  is  the  same  which  both  Luther  and  Calvin  sanctioned, 
but  which  we  rest,  not  on  the  opinion  of  men,  but  on  plain 
Scriptural  proof  of  Apostolic  sanction. 

I  have  next  endeavored  to  shew  you,  that  the  practice  of 
the  Church  of  Rome,  cannot  form  an  objection  to  any 
thing  which  is  right  in  itself :  that  she  has  retained  many 
things,  as  well  as  confirmation,  which  Calvin  himself  could 
not  dispense  with :  and  that  if  a  practice  or  a  doctrine  were 
Scriptural  and  Apostolic,  we  should  rejoice  that  the  Church 
of  Rome  observed  it,  rather  than  quarrel  with  it  for  the 
sake  of  differing  from  her,  and  thus  throw  a  part  of  the 
Apostolic 'system  away. 

I  next  proved,  that  in  point  of  fact,  our  Roman  Catholic 
brethren  do  not  hold  confirmation  as  we  do,  either  in  doc- 
trine or  practice,  so  that  the  objection  drawn  from  the  com- 
munity of  names,  is  founded  upon  ignorance  and  conse- 
quent misapprehension.  And  lastly,  I  have  proved,  as  I 
trust  sufficiently,  that  the  preparation  required  for  the  ad- 
ministration of  this  ordinance,  is  as  thoroughly  provided  for 
by  the  plain  directory  of  the  Church,  as  the  interests  of 
pure  and  undefiled  religion  could  possibly  require  ;  so  that 
if  the  ignorant,  or  the  hypocritical,  or  the  worldly,  or  the 
wicked,  should  ever  be  found  polluting  it,  the  fault  should 
be  visited,  not  on  the  Church,  but  on  the  carelessness  of 
her  ministry. 

And  now,  my  brethren,  what  remains  but  to  thank  the 
mercy  of  Providence,  that  has  spared  us  the  enjoyment  of 
another  feature  of  the  Apostolic  system.  May  we  shew 
by  our  lives,  that  we  understand  its  true  Spiritual  character; 


LECTURE  4.]  CONCLUSION",  1(^ 

and  thus  convince  our  gainsaying  brethren,  by  the  strong- 
est and  most  prev^ailing  of  all  arguments,  that  the  religion 
of  the  Church  is  indeed  the  religion  of  the  Gospel,  as  it 
was  established  by  those  holy  men,  to  whom  were  com- 
mitted, by  Christ  himself,  the  keys  of  the  kingdom  of  heaven. 


LECTURE   V. 


1  Cor.  XI.  16. 


BUT  IF   ANY  MAN  SEEM   TO  BE  CONTENTIOUS,  WE    HAVE    NO  SUCH    CUSTOM,    NEI- 
THER  THE  CHURCHES  OF  GOD. 

Among  the  specific  accusations  sometimes  heard  against 
tlie  ministry  of  the  Church,  as  a  body,  it  has  been  said  that 
we  are  indifferent  to  Missionary  efforts  and  to  the  Bible 
society,  and  opposed  to  prayer  meetings  and  revivals  of  re- 
ligion. I  shall  touch  briefly  on  the  first  three  of  these 
charges,  designing  to  devote  this  lecture  chiefly  to  the  last, 
as  being  most  in  need  of  discussion. 

1.  With  regard  to  the  first  of  these  accusations,  I  must 
utterly  deny  that  it  has  any  just  foundation.  The  Church 
is  not  indifferent  to  Missionary  efforts.  To  say  nothing 
of  those  noble  undertakings  in  which  our  Mother  Church 
of  England  has  been  so  deeply  engaged,  there  has,  for 
many  years,  been  a  Missionary  society  amongst  ourselves, 
formed  by  the  whole  American  Church,  in  General  Con- 
vention, and  designed  expressly  to  embrace  the  entire  field 
of  foreign  as  well  as  of  domestic  missions.  The  objects 
of  this  society  have  been  pressed  upon  the  public  atten- 
tion with  indefatigable  zeal,  and  are,  at  this  moment,  more 
ardently  prosecuted  than  ever;  although  the  priority  of 
our  domestic  claims,  and  the  want  of  clergymen  cal- 
culated for  the  foreign  field,  have  prevented,  as  yet,  the 
actual  success  of  any  distant  effort,  except  the  important 
and  highly  valued  mission  to  Greece,  But  the  purpose  to 
establish  a  large  circle  of  foreign  operations,  has  long  since 


LECTURE  5.]  THE  BIBLE  SOCIETY.  105 

been  publicly  announced  by  the  Executive  Committee  of 
that  Society  ;  and  for  some  of  the  most  interesting  points 
of  their  selection,  individuals  are  now  in  a  course  of  prepa- 
ration.   May  the  Spirit  of  God  be  with  them ! 

2.  Equally  unfounded  is  the  second  of  these  charges  ; 
that  the  Church,  as  a  body,  is  indifferent  to  the  distribu- 
tion of  the  Bible.  The  first  Bible  Society  on  earth, 
sprung  up  in  the  bosom  of  the  Church  of  England  ;  and 
the  first  instance  in  which  that  example  was  imitated  on 
this  side  of  the  Atlantic,  was  in  the  Bible  Society  of  Phila- 
delphia, formed  under  the  auspices  of  our  venerable  Bishop 
White.  True  it  is,  that  many  of  our  clergy  prefer  conduct- 
ing this  branch  of  modern  Christian  effort,  as  a  distinct 
class,  instead  of  uniting  with  other  denominations  in  a  gen- 
eral association.  True  it  is,  that  others  amongst  us  choose 
to  combine  the  distribution  of  the  Book  of  Common  Pray- 
er, with  the  distribution  of  the  Bible  ;  and  perliaps  there 
may  be  a  few,  who  doubt  the  exjiediency  and  the  authority 
of  any  sejjarate  prosecution  of  the  different  parts  of  the 
Gospel  system  ;  believing  that  the  truth  of  Christ  can  be 
most  successfully  diffused,  by  keeping  all  the  members  of  the 
divine  plan  together,  in  their  own  sacred  connexion.  Those 
who  hold  this  last  sentiment  think,  that  the  work  of  salva- 
tion is  not  committed  in  Scripture  to  the  Bible  alone,  nor 
to  the  ministry  alone,  nor  to  the  act  of  prayer  alone,  nor  to 
the  sacraments  alone  ;  but  to  the  whole  together  :  the 
Bible  standing  in  the  fii'st  rank,  as  containing  the  Charter 
and  Constitution  of  the  Christian  Church,  but  requiring  a 
consentaneous  use  of  all  the  prescribed  means,  in  the  same 
harmonious  order  of  combination  which  we  see  in  the  prac- 
tice of  the  Apostles  themselves.  Those  reasoners,  there- 
fore, are  as  much  devoted  to  the  principle  of  distributing 
the  Scriptures,  as  any  of  their  brethren  can  be  ;  but  instead 


106  THE  BIBLK  SOCIETY.  [LECTURE  5. 

of  the  modern  method  of  dividing  the  various  objects  of 
Christian  zeal  into  distinct  societies,  they  doubt  whether  the 
ancient  plan  is  not  more  in  accordance  with  the  Bible  itself; 
and  therefore  they  would  expect  a  better  result,  if  the  zeal 
of  the  Church,  as  such,  should  send  out  the  living  preacher 
— the  missionary  of  the  Cross — and  with  him,  and  through 
his  instrumentality,  should  also  distribute  Bibles,  Prayer 
Books,  Tracts,  and  every  other  aid,  which  could  assist  him 
in  his  work  of  gathering  his  fellow  sinners  into  the  fold  of 
the  Gospel. 

It  is  by  no  means  my  design  to  compare  the  correctness 
of  these  various  sentiments.  The  last  mentioned  is  proba- 
bly the  opinion  of  a  very  few  ;  and  whether  right  or  wrong, 
does  not  vary  the  general  fact  before  stated,  viz.  that 
Churchmen,  as  a  hoihj,  have  taken  a  deep  and  extensive 
interest  in  the  Bible  Society  ;  and  have  been,  in  truth,  the 
first  in  that  particular  field  of  effort,  both  in  England  and  in 
the  United  States.     So  much  for  this  accusation. 

For  myself,  however,  I  acknowledge  that  I  turn,  with 
much  greater  confidence,  to  another  view  of  our  reverence 
for  the  Bible,  which  to  my  mind  is  far  more  conclusive  and 
satisfactory.  It  is  the  fact,  that  ours  is  almost  the  only  Church 
now  existing,  which  preserves  faithfully,  the  primitive  rule 
of  incorporating  all  her  public  worship  with  the  stated  read- 
ing of  the  Boole  of  God,  in  the  common  language  of  the 
jicople,  according  to  a  fixed  and  positive  calendar,  from 
which  our  ministry  are  not  at  liberty  to  deviate.  The  Greek 
Church  reads  portions  of  the  Scripture  in  the  ancient 
Greek,  which  is  only  intelligible  to  their  scholars :  the  Ro- 
man Church  reads  portions  in  Latin,  which  the  people  do 
not  understand.  Our  Protestant  brethren  of  the  various 
denominations,  may  read  a  chapter  in  the  Bible  before  their 
sermons,  and  they  may,  if  they  think  proper,  let  it  alone. 


LECTURE  5.]        PRATER  MEKTINGS.  107 

But  in  the  Church  of  England,  and  in  our  American  Church, 
the  minister  must  read,  in  the  common  tongue  which  all  tb' 
worshippers  understand,  large  portions  of  the  Psalms,  two 
chapters  from  the  Old,  and  two  chapters  from  the  New  Tes- 
tament ;  besides  the  Epistle  and  Gospel,  inserted  in  the 
Book  of  Common  Prayer,  and  composing  a  part  of  the  ante- 
communion  office.  These  portions  are  not  left  discretion- 
ary with  the  ministry  of  the  Church,  but  are  set  down  in  a 
Calendar  which  is  in  the  hands  of  the  people :  And  so 
thorough  is  the  principle  on  which  that  Calendar  has  been 
constructed,  that  in  those  Churches  where  the  daily  service 
of  Morning  and  Evening  prayer  is  kept  up,  almost  the  whole 
Bible  is  publicJcli/  read  once,  and  many  portions  of  it  several 
times,  during  every  year.  No  proof  could  be  given  of  our 
reverence  for  the  Scriptures, and  of  our  solicitude  to  make  the 
knowlege  of  them  universal,  so  conclusive  and  satisfactory 
as  this. 

3.  The  third  charge,  namely,  that  we  are  opposed  to 
Prayer  meetings,  is  a  total  misapprehension.  We  maintain 
that  all  our  public  worship  is  a  prayer  meeting ;  that  is,  a 
meeting  for  the  purpose  of  uniting  in  social  prayer :  and 
the  structure  of  our  Liturgy,  as  will  be  shown  more  fully 
under  its  proper  division,  is  designed  for  this  very  end  ;  be- 
cause it  demands  the  language  of  devotion  from  the  people 
as  well  as  from  the  minister ;  and  thus  makes  the  duty  of 
Prayer  truly  a  common  and  a  social  exercise.  But  I  wil- 
lingly allow  that  we  do  not  approve  the  mode  in  which  prayer 
meetings,  technically  so  called,  are  conducted  ;  when  those 
who  consider  themselves  ordained  to  minister  in  sacred 
things,  invite  the  laity  in  their  own  presence,  to  perform  their 
ministerial  office,  without  any  ordination  at  all.  We  be- 
lieve that  wherever  a  minister  of  Christ  is  present  at  social 
worship,  it  is  his  Dtrr?  to  lead  in  devotion,  and  to  exhort 


108  PRAYER  MEETINGS.  [LECTURE  5. 

the  people.  We  believe  that  he  has  no  right  to  de- 
volve these  duties  upon  the  laity,  so  long  as  he  is  able  in 
person  to  discharge  them ;  and  we  are  very  sure  that  all 
who  attend  these  meetings,  if  severally  consulted,  would 
agree  in  saying,  that  they  would  much  ratl:er  hear  their  pas- 
tor, than  listen  to  one  of  the  flock.  In  a  private  social 
meeting  indeed,  where  there  is  no  official  minister  of  God 
present,  or  where  bodily  indisposition  disables  him,  it  is 
another  matter.  We  hold  that  every  Christian  man  is  so 
far  Priest  in  his  own  house  and  in  his  own  familv,  that  it  is 
his  duty  to  offer  the  sacrifice  of  prayer  and  praise  for  himself 
and  for  his  household,  as  well  as  for  any  friends  who  may 
form  a  part  of  the  company.  But  the  ministry  are  ordained 
for  this  special  office,  to  give  themselves  contimiaUy  to  the 
word  of  God  and  to  prayer ;  and,  therefore,  a  proper  regard 
for  consistency  seems  plainly  to  demand,  that  no  man,  not 
called  officially  to  this  work,  should  undertake  it  in  the  pre- 
sence of  the  ministry. 

This  principle  of  official  consistency  may  appear  more 
plainly,  when  we  apply  it  to  the  duties  of  other  professional 
men.  Thus,  no  one  thinks  that  a  judge  ought  to  invite  a 
member  of  the  bar  to  charge  a  jury,  or  perform  any  other 
part  of  the  judicial  functions  ;  tlie  physician  would  not  be 
justified  in  devolving  his  office  upon  one  of  his  patients  ; 
the  lawyer  does  not  sit  down  in  court  to  listen  to  the  plead- 
ing of  his  client ;  the  military  captain  does  not  ask  a  pri- 
vate soldier  to  fill  his  post,  or  assist  him  in  its  duties  ;  nay 
it  would  be  thought  a  breach  of  order  for  a  superintendant 
or  overseer  of  any  body  of  men,  to  set  one  of  that  body  in 
his  place  and  in  his  presence,  to  manage  his  peculiar  and 
proper  business.  And  shall  we  be  more  tenacious  of  con- 
sistency in  every  other  office,  than  in  the  ministry  of  the 
most  High  God,  which  no  man  may  lawfully  exercise  un- 


LECTURE  5.]  REVIVALS.  109 

less  he  thinks  himself  called  by  the  Holy  Spirit,  and  commis- 
sioned according  to  the  solemn  rules  of  religious  order  ?  Sure- 
ly it  must  be  manifest,  that  if  any  class  of  mortals  are  pre-em- 
inently bound  to  stand  in  their  own  place,  and  labor  in  their 
own  vocation  at  all  times,  whether  public  or  private,  whether 
'in  season  or  out  of  season,'  that  class  must  be  the  ministry 
of  the  Gospel. 

4.  But  I  pass  on  to  the  fourth  topic,  to  which  the  present 
lecture  is  more  especially  devoted. 

Among  the  new  modes  of  speech,  which,  with  many 
pious  and  good  men,  have  attained  the  rank  of  watch- 
words in  the  camp  of  Israel  for  a  few  years  past,  one  of 
the  most  common  is  the  favorite  phrase,  'revival  of  religion.' 
And  as  it  is  a  very  frequent  topic  of  accusation  against  the 
Protestant  Episcopal  Church,  that  her  clergy  are  opposed 
to  revivals,  it  is  incumbent  on  me  to  discuss  this  charge, 
so  as  to  consider  the  substantial  merits  of  the  allegation. 

A  revival  of  religion  is  variously  defined  by  the  writers 
on  the  subject.  By  many  it  is  used  to  express  any 
uncommon  degree  of  religious  sensibility,  or  any  unusual 
accession  of  numbers  to  the  faith.  And  in  this  sense  of 
the  term,  it  is  most  manifest,  that  all  denominations  of 
Christians  are  equally  friendly  to  revivals,  because  all  de- 
sire to  see  an  increasing  sensibility  to  religious  truth  among 
their  people,  and  all  endeavor  to  have  accessions  of  the 
largest  possible  number  to  their  communion. 

When,  therefore,  it  is  made  a  subject  of  accusation 
against  us,  that  we  are  opposed  to  revivals,  our  accusers 
cannot  mean  that  the  term  should  be  thus  understood ; 
since  no  religious  society  can  be  hostile  to  its  own  increase 
and  prosperity.  But  there  is  another,  and  a  more  restric- 
ted definition  of  the  word,  which  truly  forms  the  substance 
of   the  charge  brought  against  the  Church,  and  which 


110  DEFINITION  OF  [LECTURE  5. 

agrees  well  with  the  popular  acceptation.  In  this  sense, 
accordingly,  I  shall  consider  the  phrase  revival  of  religion, 
to  mean,  a  considerable  addition  to  any  particular  congre- 
gation, of  converts  to  the  Gospel,  brought  in  by  the  in- 
strumentality of  unusual  and  extraordinary  jniblic  efforts, 
on  the  part  of  the  clergy. 

It  is  indispensable  to  a  correct  view  of  this  subject,  that 
we  should  have  a  clear  apprehension  of  the  latter  part  of 
this  definition  ;  and,  tJierefore,  1  must  ask  your  attention 
while  I  endeavor  to  explain  its  bearing  on  the  question. 

If  a  congregation,  with  its  minister  at  their  head,  go  on 
for  a  year  together  in  the  regular  order  of  public  religious 
services,  without  any  uncommon  movement,  or  special 
appointments  beyond  the  stated  course, — although  one 
hundred  persons  should  be  added  to  their  communion  be- 
fore the  year  should  close,  yet  no  man  would  call  it  the  case 
of  a  revival.  We  should  say  of  such  a  congregation,  that 
it  was  flourishing,  prosperous,  increasing,  zealous,  but  the 
term  revival  would  not  be  applied  to  it  by  any. 

Let  another  congregation,  however,  have  determined 
upon  a  revival :  let  their  minister  invite  his  fellow  laborers 
to  come  and  help  him  ;  let  the  public  services  be  continu- 
ed, out  of  the  common  order,  day  after  day,  and  let  pe^ 
culiar  arrangements  and  peculiar  efforts  be  employed  to 
affect  the  consciences,  and  arouse  the  sensibilities,  and 
move  the  sympathies  of  men  :  and  if  twenty  converts  be 
added  as  the  apparent  result  of  these  extraordinary  labors, 
it  is  called  a  revival.  And  although  it  might  happen,  that 
the  first  congregation,  at  the  end  of  the  year,  should 
number  thrice  as  many  additions  as  the  other — although 
it  might  happen,  that  in  every  fair  point  of  comparison  it 
might  have  gained  four  times  as  much  in  numbers,  in  piety, 
and    in   zeal,  yet  in    the  public  statements  of  our  jour- 


LECTURE  5.]  THE  TERM,  REVIVAL.  Ill 

nals  and  Church  reports,  the  last  mentioned  congregation 
would  be  published  as  having  been  favored  with  a  revival 
of  religion,  and  the  other  not. 

I  trust  that  this  simple  statement  must  suffice  to  justify 
the  latter  part  of  our  definition  ;  and  to  shew,  to  every 
intelligent  mind,  that  it  is  not  the  actual  result  in  numbers 
and  piety  of  any  particular  congregation,  that  decides  the 
question  of  a  revival  of  religion,  but  the  mode  in  which 
the  result  has  been  obtained  :  and,  therefore,  that  the 
whole  peculiarity  of  the  revival  system,  consists  in  the 
adoption  of  extraordinary,  unusual,  and  comparatively 
novel  measures,  for  the  purpose  of  exciting  the  attention 
and  feelings  of  men.  And  I  may,  perhaps,  safely  under- 
take to  say,  that  there  has  not  been  a  revival  of  religion 
in  the  whole  United  States,  in  which  the  minister  has 
confined  himself  to  the  stated  and  settled  order  and  amount 
of  public  duty. 

But  there  is  yet  another  shape  in  which  the  subject  may 
be  still  more  intelligible.  The  Church  to  which  we  belong, 
has,  time  immemorial,  been  an  advocate  for  religious  ser- 
vices continued  day  after  day ;  or,  as  many  pious  men 
would  prefer  calling  them,  protracted  meetings.  Thus, 
there  are  services  appointed  for  ten  successive  days,  in  con- 
nexion with  the  liistory  of  our  Lord's  last  sufferings  and 
resurrection  from  the  dead,  called,  amongst  us.  Passion 
week,  and  Easter ;  and  there  are  services  for  three  days  in 
connexion  with  the  day  of  Pentecost,  which  we  call  Whit- 
sunday. But  I  have  not  heard,  that  those  of  our  clergy, 
who  are  partial  to  revivals,  ever  thought  of  having  th.em  at 
these  regular  and  appointed  times.  So  far  from  it,  that 
these  ancient  and  systematic  periods  of  public  devotion 
have  fallen  into  disuse  with  the  majority  of  our  churches, 
and  certain) V  those  who  are  most  attached  to  them,   and 


112  OBJECTION  TO  THE  [LECTURE  5. 

most  desirous  to  have  them  restored  to  their  primitive  im- 
portance, are  seldom  found  amongst  the  followers  of  the 
modern  revival  system. 

Now  this  fact  is  conclusive,  in  my  mind,  upon  the  point 
under  discussion  ;  for  it  seems  to  prove,  that  the  essential 
feature  in  a  revival  must  be  sought  for  in  the  extraordina- 
ry and  novel  character  of  the  means  employed.  The 
Episcopal  Church,  as  I  have  said,  has  two  principal  sea- 
sons in  each  year  for  successive  or  protracted  meetings  ; 
but  I  apprehend  that  no  one  would  expect  any  success  from 
the  attempt  to  convert  these  into  times  of  revival,  unless 
some  extraordinary  or  unusual  display  could  be  added  to 
the  stated  order,  for  the  purpose  of  engaging  attention. 
Nor  has  any  advocate  for  the  revival  system,  suggested  the 
expediency  of  establishing  revivals  as  a  part  of  the  regular 
course  of  any  other  Church.  So  that  I  think  it  must  be 
admitted  as  the  distinguishing  mark  of  a  revival,  that  the 
means  employed  for  the  conversion  of  sinners  be  peculiar, 
irregular,  extraordinary,  and  unusual.  Nay,  we  may  go 
farther  and  say,  that  the  influence  of  revival  measures 
seems  to  depend  on  their  novelty.  As  soon  as  they  cease 
to  be  new,  they  cease  to  attract  attention.  Of  course,  they 
j)roduce  no  farther  effect :  and  hence  the  late  system  which 
began  with  four  days'  meetings,  has  already  extended  them 
in  some  instances  to  forty. 

Now  here,  in  the  appeal  to  novelty,  lies  the  great  ob- 
jection, as  it  seems  to  me,  to  the  whole  system.  For  we 
maintain  that  the  Ciiurch  of  Christ  has  nothing  to  do  with 
novelties,  either  in  principle  or  in  practice.  The  Bible  is 
her  guide,  the  Apostles  are  her  directors,  and  to  all  new 
services,  however  fair  they  may  look — whatever  success 
they  may  promise — she  thinks  it  enough  to  answer,  in  the 
words  of  St,  Paul,  '  We  have  no  such  custom,  neither  the 


LECTURE  5.]  REVIVAL  SYSTEM.  113 

Churches  of  God.'  But  are  we  opposed  to  piety  and  re- 
ligion because  we  follow  not  in  these  new  paths?  Do  we 
not  desire  and  labor  for  the  conversion  of  sinners  and  the 
increase  of  the  Redeemer's  kingdom,  because  we  are  stren- 
uous supporters  of  the  Apostolic  rule  ?  So  far  from  being 
justly  liable  to  these  accusations,  we  are  prepared  to  shew 
that  our  strictness  in  this  matter  is  a  part  of  our  allegiance 
to  Christ ;  and  that  we  rest  our  hope  of  success  on  a  faith- 
ful adherence  to  the  Scriptural  system,  because  in  this 
course  we  have  the  surest  pledge  of  the  divine  blessing. 

In  order  to  state  the  argument  fairly,  however,  let  us 
first  premise  a  few  principles,  on  which,  as  on  a  foundation, 
must  rest  the  whole  of  our  reasonings,  if  we  would  arrive 
at  a  sound  conclusion. 

Religion  is  a  business  to  be  transacted  between  God  and 
man.  There  is  nothing  belonging  to  it,  for  which  the  di- 
vine wisdom  has  not  provided.  It  is  not  like  any  of  the 
human  arts  or  sciences,  committed  to  our  inventive  pow- 
ers, either  to  discover  or  to  amend.  Faith  is  its  soul,  and 
obedience  is  its  body  ;  for  by  faith  we  receive  the  revela- 
tion of  the  Lord's  will,  and  by  obedience  we  strive  to  fulfil 
it ;  and  these  together,  make  up  the  whole  of  our  religious 
duty. 

Hence  arise  the  multiplied  cautions  of  the  Word  of  God, 
to  be  humble,  to  be  lowly  in  our  own  eyes,  not  to  be  wise 
in  our  own  conceit,  not  to  lean  unto  our  own  understanding, 
to  be  patient  and  not  weary  in  well  doing,  for  in  due  time 
we  shall  reap  if  we  faint  not,  and  to  remember,  that  the 
success  of  religious  efforts  is  not  by  might  nor  by  power, 
but  'by  my  Spirit,  saith  the  Lord.' 

On  the  other  hand,  there  is  not  a  precept  in  the  whole 
Bible  directing  men  to  devise  any  new  religious  measure, 
or  to  distract  their  poor  understandings  about  the  modes  in, 


114  PROPER  TIMES  [LECTURE  5. 

which  they  should  excite  pubhc  attention.  So  far  from  it, 
that  the  Apostle  lays  down  rules  for  the  Corinthians,  even 
to  the  most  minute  point  of  public  order,  and  refers  those 
who  would  not  be  convinced  by  his  argument,  to  the  law 
of  custom.  'If  any  man  among  you,'  saith  he,  'seem  to  be 
contentious'  about  the  matter,  let  him  know  that  'we  have 
no  such  custom,  nor  the  Churches  of  God.' 

By  the  same  principle  was  the  Church  directed,  under 
the  Mosaic  dispensation.  The  days  of  public  meeting,  of 
fasting,  of  thanksgiving,  and  every  other  public  religious  ob- 
servance, were  prescribed  by  divine  authority  ;  and  no 
public  assemblies  seem  to  have  been  holden  at  any  other 
times,  unless  under  circumstances  of  peculiar  national  calam- 
ity, or  at  the  discretion  of  some  inspired  Prophet,  acting  by 
the  command  of  the  Almighty. 

From  the  whole  together,  the  inference  may  be  safely 
drawn,  that  the  public  duties  of  religion  were  intended  to  be 
matters  of  authoritative  prescription,  dictated  by  those  whom 
the  Lord  commissioned  to  speak  in  his  name.  And  not 
without  the  strongest  reason,  was  this  important  subject  pro- 
vided for,  by  the  Word  of  God  ;  since,  had  it  been  left  free 
for  human  wisdom,  the  most  distracting  variety  and  the  most 
contemptous  neglect  must  soon  have  been  witnessed, 
throughout  the  heritage  of  the  Redeemer.  The  fitful  and 
irregular  action  of  human  fancy  would  have  deformed  the 
whole  beautiful  edifice  of  divine  truth,  and  no  returning 
Sabbath,  no  appointed  feast,  no  well  ordered  and  admirable 
proportion  between  the  business  of  earth  and  the  public  ac- 
knowledgment of  the  divine  mercy,  could  ever  have  been 
established  through  the  Church  of  God. 

Directed  by  a  sacred  regard  to  these  principles  of  order, 
the  Reformers  carefully  abstained  from  adding  new  days  of 
religious  observance,  although  they  found  it  necessary  to 


LECTURES.]  FOR  PUBLIC  WORSHIP.  115 

cleanse  the  calendar  from  a  vast  number  of  holidays,  es- 
tablished in  commemoration  of  the  saints  by  the  Church 
of  Rome.  They  all  sought  to  be  guided  in  this  matter, 
by  the  Scripture,  and  by  ancient  usage  ;  and  although  the 
English  re'formers  in  this,  as  in  other  things,  paid  much 
more  regard  to  the  practice  of  the  Primitive  Church  than 
Calvin  thought  fit  to  manifest,  yet  none  of  them  had  any 
idea  of  approving  irregular  public  assembhes,  continued 
indefinitely  at  whatever  times  particular  ministers  might 
fancy,  in  the  hope  of  reviving  the  spirit  of  religion. 

Now  if  these  facts  be  granted, — and  they  cannot  be  de- 
nied— when  the  question  arises,  at  what  times  shall  we 
hold  our  public  meetings,  in  order  to  be  most  sure  of  the 
divine  blessing  ?  we  are  prepared  to  give  this  simple  an- 
swer ;  at  such  times  as  the  Lord  hath  promised  to  bless — 
such  as  were  sanctioned  by  his  commissioned  Apostles, 
and  such  as  are  most  closely  connected  with  his  holy 
Word.  Of  the  firstkind  is  the  Christian  Sabbath,  appointed  by 
the  voice  of  the  Deity,  with  the  assurance  that  he  would  hal- 
low it,  and  bless  those  that  should  keep  it  holy.  Of  the 
second,  are  those  periods  connected  with  the  work  of  re- 
demption, and  acknowledged  by  the  Church  from  the 
earliest  days  ;  such  as  the  nativity,  the  crucifixion,  and  the 
resurrection  of  the  Saviour.  And  of  the  third,  are  those 
other  portions  of  holy  time,  consecrated  to  the  great 
events  and  characters  of  the  Church's  history,  such  as 
Pentecost  or  Whit-Sunday,  and  the  names  and  characters 
of  the  Apostles  themselves. 

Every  day  is  the  Lord's,  but  there  is  a  peculiar  blessing 
on  that  which  is  called  the  Lord's  day.  Every  dweUing 
is  the  Lord's,  yet  is  there  a  peculiar  blessing  on  the  Lord's 
house.  And  there  is  good  reason  for  expecting  that  his 
work  can  be  best  performed  in  the  wav  of  his  dictating. 


116  ARGUMENT  IN   FAVOR  [LECTURE  5. 

rather  than  ours,  because  it  is  to  that  way  he  has  promised 
his  blessing.  The  principle  is  one.  It  applies  to  every 
thing  of  a  religious  nature,  and  the  Christian  can  never 
err  in  adopting  it  as  the  safe  rule  for  the  Church  of  God, 
because  it  is  the  principle  of  his  own  appointment. 

The  argument  bears,  with  a  still  greater  weight,  upon 
the  methods  employed  to  awaken  men,  in  the  modern 
revival  system.  Have  we  any  example  in  the  preaching 
of  Christ  and  the  Apostles,  of  the  use  of  strong  individual 
denunciation  ?  Have  we  any  for  publicly  praying  for  sin- 
ners by  name  ?  Have  we  any  Scriptural  authority  for  the 
classifying  men  on  the  instant,  as  anxious,  or  enquirers,  and 
placing  them  in  conspicuous  seats  in  the  house  of  God  ? 
Have  we  any  Scriptural  rule  for  mingling  public  addresses 
with  personal  conversation,  which  in  its  own  nature  should 
be  private,  or  for  transfeiTing  the  duties  of  individual  re- 
monstrance which  belong  to  our  pastoral  intercourse  with 
men,  to  the  public  hearing  of  a  multitude?  Is  there  one 
sentence  in  the  Word  of  Inspiration,  to  justify  the  attempt 
to  excite  the  feelings  of  a  public  assembly,  until  every 
restraint  of  order  is  forgotten,  and  confusion  becomes  iden- 
tified with  the  work  of  God  ?  In  the  accounts  I  have 
read  and  heard,  of  the  most  powerful  revivals,  there  has 
been  so  much  of  these  things,  for  which  no  Scriptural 
warrant,  nor  Apostolic  practice  can  be  truly  pleaded,  that 
I  have  wondered  how  good  men  could  be  induced  to  de- 
fend them.  Yet  this  they  have  done,  and  still  do,  to  the 
extent  of  abusing  the  Christian  character  of  all  who  could 
not  discover  the  superior  advantages  of  the  modern  revival 
system. 

In  justice,  however,  to  our  brethren,  who  hold  these 
views,  let  me  attend  to  the  various  assertions  on  which  they 
rely,  and  show  how  far  they  deserve  our  confidence. 


LECTURE  5.]       OF  THE  REVIVAL  SYSTEM.  117 

The  first  argument  was  advanced  by  those,  who,  in  the 
commencement  of  the  revival  system,  claimed  the  day  of 
Pentecost  as  their  example.  They  assumed  it  as  a  fact, 
that  the  Spirit  of  God  chose  his  own  time  for  the  manifest- 
ing his  gracious  influences  ;  and  that  the  extraordinary  ef- 
forts of  Christians  should  follow  the  indication  of  his  special 
presence,  and  cease  when  these  indications  were  withdrawn. 

The  difficulty  which  attended  this  theory  was  twofold. 
First,  that  it  took  for  an  example,  a  miraculous  manifesta- 
tion, which  was  not  designed  to  be  repeated  ;  and  applied 
that  to  illustrate  the  ordinary  influences  of  the  Spirit  of  God. 
And,  secondly,  that  it  supposed  those  spiritual  influences  to 
be  arbitrary  and  occasional  only,  instead  of  remembering, 
that  they  were  promised  to  the  Church  at  all  times,  when- 
ever two  or  three  should  be  gathered  together  in  the  name 
of  Christ,  even  to  the  end  of  the  world. 

It  was  not  very  long,  however,  before  it  was  discovered 
that  a  revival  might  be  calculated  upon  at  any  time,  if 
Christians  would  seek  for  it  by  prayer  and  effort.  And  a 
number  of  preachers  soon  became  distinguished  for  their 
wonderful  ability  in  producing  revivals  ;  and  went  from 
place  to  place  with  great  success  ;  using,  however,  a  spe- 
cies of  address  and  a  system  of  operations,  of  which  we 
certainly  see  nothing  in  the  Bible,  and  of  which  St.  Paul 
might  well  have  said, '  We  have  no  such  custom,  neither  the 
Churches  of  God.'  Indeed,  they  were  frankly  called,  new 
measures,  and  honestly  esteemed  by  those  that  used 
them,  as  important  improvements  on  all  that  had  gone  be- 
fore. 

Now  should  not  a  sober,  Scriptural  Christian,  pause  on 
the  threshold  of  this  novelty,  and  ask  for  some  authority 
to  expect  improvement  on  the  Apostles'  work.  Had  those 
preachers  received  a  new  commission  to  amend  the  Scrip- 


118  ACKNOWLEDGED  OBJECTIONS       [LECTURE  5. 

tural  system  ?  Were  they,  indeed,  wiser  than  those  mas- 
ter builders,  who  were  specially  directed  by  the  Spirit  of 
God  ?  Many,  of  a  truth,  have  not  scrupled  to  say  that 
they  were  burning  and  shining  lights,  raised  up  by  the 
Lord  for  this  very  purpose.  But  if  the  belief  of  this,  was 
to  invest  them  with  a  sort  of  Apostleship,  so  as  to  sanction 
their  innovations,  I  would  ask  what  is  to  protect  the  Church 
of  Christ  from  fanaticism  and  misrule,  and  where  shall  we 
find  the  landmarks  of  stability  and  order? 

The  great  argument,  however,  used  by  the  friends  of  the 
revival  system,  is  derived  from  the  vast  amount  of  good 
which  is  said  to  have  been  effected.  And  here  we  are 
bound  to  examine  with  great  care  ;  for  if  it  be  really 
true,  that  the  best  method  of  converting  mankind  has  not 
been  discovered  until  the  nineteenth  century,  it  is  certainly 
a  fact  which  deeply  concerns  us  all. 

But,  before  I  enter  into  this  branch  of  our  subject,  let 
me  be  distinctly  understood.  I  acknowledge,  with  grati- 
tude to  God,  that  much  good  has  been  done  during  the  va- 
rious revival  meetings  held  amongst  the  Churches.  On 
that  point  I  raise  no  controversy.  What  I  maintain,  how- 
ever, on  the  other  side,  is  this :  that  the  same  good  could 
have  been  better  done  by  an  equal  effort  employed  in  the 
ordinary  public  ministrations,  and  in  the  preaching  of  the 
Gospel  from  house  to  house  ;  and  that  many  evils  attendant 
upon  the  revival  system,  would  thus  have  been  avoided. 
Let  us  examine  the  reasons  for  this  proposition. 

It  is  confessed,  to  a  considerable  extent,  by  all  Christian 
people,  that  revivals  conducted  on  the  new  measure  prin- 
ciples have  always  produced  a  painful  degree  of  excite- 
ment at  the  time :  that  many  have  been  driven  aw'ay  in 
total  disgust  and  alienation  :  that  infidelity  has  openly  deri- 
ded and  scorned  :  that  evil  passions  have  been  aroused  in 


LECTURE  5.]  TO  THE  REVIVAL  SYSTEM.  119 

their  utmost  virulence  :  and  that  the  result  on  those  who 
have  not  been  favorably  influenced,  has  often  been  to  make 
them  more  hostile  than  ever. 

It  is  also  well  known,  that  the  excitement  produced  by 
the  continuance,  day  after  day,  of  the  stimulating  and  alarm- 
ing oratory  of  this  system,  has  usually  produced  a  large 
proportion  of  false  converts ;  who,  being  urged  too  fast  for 
their  own  measure  of  knowledge,  mistake  the  impression 
on  their  human  sympathies  for  the  impulse  of  the  Holy 
Spirit,  and  in  a  little  time  fall  away  ;  frequently  adopting 
the  awful  belief,  that  because  they  have  been  once  deluded, 
therefore,  all  religion  is  delusion. 

It  is  equally  unquestionable,  that  many  of  those  individ- 
uals who  seem  to  be  truly  converted  during  a  revival,  ac- 
quire such  a  decided  taste  for  preaching  of  the  revival 
character,  tliat  they  cannot  listen  with  satisfaction  to  any 
other  ;  and  hence,  after  the  prominent  revival  preacher  has 
departed,  they  become  disgusted  with  their  stated  pastor, 
and  never  rest  until  they  have  procured  his  dismissal,  al- 
though often  without  obtaining  any,  whose  instructions  they 
can  receive  with  satisfaction.  It  seems  as  if  they  feared 
that  the  religion  gotten  in  a  tempest,  might  leave  them  in  a 
calm.  From  the  same  cause,  too,  has  often  arisen  the 
division  of  congregations,  a  result,  which  might  indeed  be 
reasonably  expected,  w'henever  the  old  pastor  had  friends 
enough  to  support  him. 

Add  to  this  an  evil  of  no  small  magnitude,  that  in  pro- 
portion as  people  value  revivals,  they  naturally  neglect  the 
ordinary  means  of  grace  ;";  and  hence,  some  of  the  Church- 
es, most  favored,  as  it  is  supposed,  by  revivals,  not  expect- 
ing to  go  forward  in  any  other  than  this  fitful  and  convul- 
sive manner,  stand  still  during  the  intervals  from  one  revi- 
val to  another  ;  and,  after  a  course  of  years,  exhibit  a  far 


120  THE  AMOUNT  OF  GOOD  [LECTURE   5. 

less  average  of  increase  than  is  enjoyed  by  others,  where 
the  advancement  has  been  constant  and  steady. 

Lastly,  there  is  a  peril  to  be  apprehended  which  affects 
the  whole  life  both  of  those  who  are  converts,  and  those 
who  are  not.  The  converts  are  in  danger  of  being  puffed  up, 
looking  to  the  hour  of  excitement  as  the  best  proof  that  they 
are  the  children  of  God,  instead  of  looking  to  the  fruits  of 
the  Spirit  in  their  tempers  and  their  conduct.  And  those 
whose  feelings  could  not  be  worked  up  to  the  proper  point 
at  the  moment,  are  apt  to  be  discouraged,  because  they  have 
not  the  same  evidence  that  others  seem  to  have  of  their 
Spiritual  change,  and  therefore  keep  themselves  back  in  des- 
pondency and  despair,  from  the  privileges  and  blessings  of 
the  Gospel,  when  after  all,  they  might  possess  a  larger 
measure  of  the  humble  Spirit  ol  a  Christian,  than  their  more 
excitable  companions. 

Now,  surely,  a  system,  which  even  many  of  its  former 
friends  acknowledge  to  be  liable  to  these  evils, — which  is 
confessedly  a  new  system,  trusting  for  its  influence  to  the 
very  force  of  its  novelty,  and  only  appealing  for  its  justifica- 
tion to  its  vast  superiority  in  the  doing  good — such  a  system 
should  be  able  to  demonstrate  that  it  has  done  this  superior 
amount  of  good,  by  the  very  strongest  evidence;  since  other- 
wise, a  sober  Scriptural  Christian  could  hardly  be  expected 
to  take  it  as  an  improvement  upon  the  plan  of  the  Apostles. 
But  so  far  are  we  from  possessing  any  demonstration  that 
this  system  has  done  a  larger  amount  of  good,  that  the  con- 
trary would  seem  to  be  the  fact,  from  the  positive  compari- 
son of  the  revival  Churches  in  this  country  with  Churches 
of  the  same  denomination  elsewhere.  Recent  publications 
have  shewn  this  conclusively.  The  Congregational  Church 
of  Old  England  has  gained  a  larger  accession  of  members  for 
a  number  of  years  past  without  revivals,  than  the  Congre- 


LECTURE  5.]  ^UKSTIONABLE.  121 

gational  Church  in  New  England  has  gained  with  them. 
For  my  own  part,  however,  I  should  not  ask  for  any  statis- 
tical details  upon  the  question  of  comparison,  because  I  think 
that  far  more  sure  conclusions  can  be  drawn  from  a  proper 
degree  of  reflection  upon  the  subject  itself. 

Take  for  example,  the  talent,  zeal,  and  effort  of  a  success- 
ful preacher  of  the  revival  system,  and  instead  of  putting 
them  into  this  modern  shape  for  a  short  period,  from  four  to 
forty  days,  let  them  be  diffused  in  the  good  old  way.  through- 
out the  year.  Let  his  Sabbath  discourses  be  as  full  of  energy, 
and  his  fireside  conversations  as  full  ofunction,and  his  private 
expostulations  as  earnest  and  as  strong,  and  along  with  all  this 
let  him  be  equally  fervent  in  prayer,  and  be  gentle  and  affec- 
tionate among  his  people,  even  as  a  nurse  cherisheth  her  chil- 
dren,and  instead  of  looking  for  the  presence  of  the  Lord  in  the 
fire,  and  the  whirlwind,  and  the  earthquake,  let  him  expect 
it  in  the  '  still  small  voice  :' — and  will  any  one  show  us  that 
he  would  not  see  a  far  greater  blessing  on  his  labors ;  equal 
in  numbers,  and  of  much  more  enduring  character?  True, 
the  word  sown  to  day,  might  not  spring  up  to-morrow.  The 
seed  scattered,  might  not  produce  the  harvest  in  one  week, 
nor  in  six  weeks.  Four  days  or  forty  might  not  bring  all 
his  converts  to  the  point  of  a  Christian  profession.  But 
would  he  be  the  worse  husbandman  for  that  ?  Would  the 
vineyard  of  the  Lord  be  the  less  valuable,  because  the 
vine  dresser  had  not  done  his  work  with  such  marvellous 
expedition  ?  Would  the  Spirit  of  God  give  ])im  less  increase, 
because  he  planted  and  watered  after  the  fashion  of  the 
Apostle,  who  stayed  years  in  the  same  place,  unless  he  was 
driven  off  by  persecution?  I  think  not.  Such  a  preacher 
might  not  amaze,  nor  astound,  nor  draw  crowds  to  hear 
him  ;  but  he  would  do  the  proper  work  of  a  shepherd  much 
more  effectually.     He  would  exemplify  far  more  faithfully 


122  PLAIN  VIEW  [lecture  5. 

the  doctrines  of  his  divine  Master ;  and  his  labors  at  the  end 
of  his  course,  would  be  found  incomparably  superior  in  es- 
tablishing the-  lasting  influence  of  the  Gospel  of  peace. 

May  I  not  now  say,  my  brethren,  that  although  the  Church 
to  which  we  belong,  does  not  (with  a  few  exceptions)  favor 
the  modern  revival  system,  yet  that  our  objections  do  not 
arise  from  our  indifference  to  religion,  but  from  our  firm  ad- 
herence to  the  Scriptural  and  Apostolic  rule.  To  my  mind 
it  seems  plain,  that  this  new  device  cannot  be  sustained  by 
Biblical  authority — that  it  is  inseparable  from  many  and 
great  dangers — that  it  assumes  the  false  and  most  perilous  po- 
sition, that  we  can  improve  the  modes  prescribed  in  the  Book 
of  God  by  our  ingenuity — that  it  exposes  the  Church  of 
Christ  to  constant  innovations,  and  that  all  the  good  it  can 
effect  can  be  much  better  done  in  the  ways  of  Primitive  or- 
der. 

I  shall  conclude  by  presenting  to  you  a  simple  mode  of 
apprehending,  in  its  true  light,  the  whole  of  this  important 
question. 

The  duty  of  the  minister  of  Christ  is  twofold.  One 
branch  of  it  consists  of  his  public  services  in  the  sanctuary  ; 
and  here,  his  course  is  prescribed,  fixed,  and  established  by 
other  wisdom  than  his  own.  To  the  order  here  laid  down, 
he  is  solemnly  bound  ;  and  he  ought  not  only  to  adhere  to 
it  himself,  but  teach  his  people  to  love  the  ways  of  Zion, 
and  to  say  in  the  language  of  the  Psalmist  'How  amiable  are 
thy  dwellings,  thou  Lord  of  hosts ;  a  day  in  thy  courts  is 
better  than  a  thousand.' 

The  other  branch  of  the  minister's  duty  is  private ;  it  is 
laid  down  in  general  terms,  where  we  find  the  Apostle 
preaching  from  house  to  house,  exhorting  his  people  day 
and  night,  even  with  tears,  being  instant  in  season  and  out 
of  season,  and  having  his  speech  always  with  grace  that  it 


LECTURE  5.]  OF  MINISTERIAL  DUTY.  123 

might  edify  the  hearer  ;  it  is  provided  for  in  the  same  gen- 
eral terms  by  our  admirable  ordination  offices,  where  private 
monitions  and  exhortations,  as  well  as  public,  are  promised 
by  the  presbyter,  both  to  the  sick,  and  to  the  whole,  '  as  of- 
ten as  need  shall  require,  and  occasion  sliall  be  given.' 
But  the  details  of  this  private  duty  are  not  prescribed,  and 
therefore,  the  minister  is  at  liberty  to  manifest  his  zeal,  in 
any  way  and  to  any  extent  which  the  Scriptures  may  jus- 
tify, without  the  slightest  danger  that  he  shall  exceed  the 
limit  of  his  ordination  vows,  or  surpass  the  diligence  of  the 
Apostles. 

Now  here,  in  the  fulfilment  of  our  private  duties,  lies  the 
cardinal  defect  of  the  servants  of  God.  And  it  is  a  defect 
which  cannot  be  supplied  by  any  new  devices  of  a  public 
character.  Ministers  complain  that  religion  is  at  a  low  ebb 
amongst  their  people ;  that  they  are  doing  but  little  good, 
or  none  at  all ;  that  the  cause  of  Christ  is  going  backward  ; 
and  THEREFORE,  they  must  have  a  revival ;  therefore,  they 
must  devise  new  measures ;  therefore,  the  old  plans  are 
worn  out,  and  dependence  can  be  placed  on  them  no  longer. 
Alas !  alas  !  what  an  absurd  and  perilous  conclusion. 
The  premises  may  all  be  true,  but  if  so,  the  fault  must  be 
our  own.  We  want  faithfulness  in  our  ^rtvo^e  duties.  It 
is  not  because  the  old  plans  are  not  the  best,  for  they  must 
be  the  best,  seeing  that  they  were  devised  by  the  Spirit  of 
God,  and  committed  by  inspired  Apostles,  to  the  Church, 
to  guide  her  forever.  But  it  is  because  we  do  not  adhere 
to  the  private  duties  which  the  old  plan  requires,  and  a 
faithful  fulfilment  of  which  is  essential  to  our  success.  I 
say  it  without  fear  of  contradiction,  my  brethren — I  say  it 
with  compunction  and  shame — that  we — the  ministers  of 
Christ — do  not  commonly  exhort  and  admonish  our  people 
in  private,  as  we  should  do ;  we  do  not  preach  the  Gospel 


124  THE  DEFECT  AND  [LECTURE  5. 

from  house  to  house ;  we  are  not  instant  in  season  and  out 
of  season  ;  we  do  not  make  it  sufficiently  our  first  and  great 
business,  in  the  intervals  between  our  public  services,  to 
know,  and  converse  with,  and  advise  and  counsel,  and  cher- 
ish, and  pray  for  those  who  might  be  led  to  seek  the  way 
to  Zion  ;  and  therefore  it  is  that  our  public  duties  become 
barren  and  unfruitful.  Of  course,  you  will  not  suppose 
that  I  speak  of  all  ministers.  I  trust,  and  I  believe  that 
there  are  exceptions,  but  I  fear  they  are  '  few  and  far  be- 
tween.' 

Now  since  the  deficiency  lies  in  the  private  branch  of 
ministerial  duty,  the  remedy  must  be  sought  for  there,  and 
not  in  innovations  upon  public  order.  And,  therefore, 
let  ministers  try  whether  they  cannot,  in  the  first  place,  im- 
prove in  their  own  private  devotions,  and  give  more  of  their 
time  to  the  much  neglected  duty  of  secret  supplication. 
i\ext,  let  them  try  whether  they  cannot  go  round  the  houses 
of  their  parishioners,  and  close  an  evening's  religious  con- 
versation with  family  prayer,  strongly  recommending  the 
same  practice  to  all  their  people.  Next,  let  them  have 
a  social  meeting  once  a  week,  at  the  dwelling  of  one  of 
their  communicants,  or  at  their  own,  in  rotation,  where 
Scriptural  questions  may  be  answered,  religious  instruction 
given,  and,  especially,  where  inquiring  minds  may  be 
brought  to  their  notice,  and  attended  to  with  careful  affec- 
tion. And  let  all  their  intercourse  with  their  people  be 
impressed  with  the  same  stamp,  and  let  the  people  them- 
selves be  taught  that  it  is  their  duty  and  their  happiness  to 
labor  with  their  ministers,  and  strengthen  their  hands  by 
their  zealous  co-operation.  In  these,  and  in  similar  ways, 
let  the  Apostolic  plan  be  fully  carried  out  in  its  private 
branch  of  ministerial  duty.  And  I  risk  nothing  by  predict- 
ing, that  in  a  little  while,  our  barren  congregations  would  bud 


LECTURE  5.]  THE   REMEDY.  125 

and  blossom  ;  and  the  influences  of  the  Spirit  of  God  would 
descend  :  not,  indeed,  like  a  cataract  to  prostrate,  and  over- 
whelm ;  but,  in  the  beautiful  language  of  Scripture,  they 
would  '  drop  as  the  rain  ;'  they  would  '  distil  as  the  dew  ;  as 
the  small  rain  upon  the  tender  herb,  and  as  the  showers 
upon  the  grass.' 

My  beloved  brethren,  nothing  can  be  so  safe  as  the  Scrip- 
tural track — nothing  so  sure  as  the  Apostolic  system. 
When  that  track  does  not  seem  to  lead  the  Church  to  ho- 
liness and  zeal,  doubt  ye  not  that  the  reason  must  be  be- 
cause we  do  not  faithfully  follow  it.  When  that  system 
appears  to  lose  its  converting  powers  upon  the  souls  of 
men,  you  may  be  well  assured  that  the  cause  of  the  defect 
is  not  in  the  system,  but  in  the  poor,  imperfect,  languid, 
formal,  or  secular  modes  in  which  it  is  pursued.  May  the 
Spirit  of  God  bring  his  ministry  to  a  full  accord  upon  this 
serious  and  momentous  suhject.  May  he  forgive  the  bold- 
ness with  which  many  have  marred  the  public  order  of 
his  Church,  and  teach  them  to  seek  for  reformation,  rather 
in  the  private  walks  of  their  official  duty.  May  he  pardon, 
for  Christ's  sake,  the  sins  of  omission  with  which  all  the 
under  shepherds  of  the  flock  are  chargeable,  and  few  more 
chargeable,  my  brethren,  than  your  own  pastor ;  and  may  he 
excite  us  to  far  greater  diligence  for  the  time  to  come,  en- 
abling us  to  guard  the  good  old  paths  from  the  hand  of  un- 
authorised innovation,  and  quickening  us  in  the  perform- 
ance of  all  those  labors  of  love,  which  shall  not  only  mark 
the  sincerity  of  our  personal  faith,  but  shall  bring  in  a  con- 
stantly increasing  multitude,  to  be  the  followers  of  the  Sa- 
viour's cross  on  earth,  and  the  sharers  of  his  crown  of  right" 
eousness  in  heaven. 


LECTURE   VI. 


Acts  xxiv.  25. 


AND   AS    HE    REASONED    OF   RIGHTEOUSNESS,    TEMPERANCE,    AND    JUDGMENT  TO 
COME,  FELIX  TREMBLED. 

It  has  been  a  common  characteristic  of  mankind,  my 
brethren,  in  every  age,  to  think  that  they  possessed  some 
important  advantages  over  all  that  have  gone  before  them. 
And  we  should  do  great  injustice  to  the  temper  of  our  own 
times,  if  we  denied  our  perfect  sympathy  in  this  agreeable 
spirit  of  self-exaltation.  Indeed,  there  is  hardly  a  point  in  the 
circle  of  literature,  of  arts,  of  politics,  and  of  social  life, 
which  does  not,  in  some  degree,  bear  the  stamp  of  the  con- 
viction, that  we  occupy  a  far  higher  rank  in  the  scale  of 
human  attainment  than  any  other  portion  of  our  race.  And 
it  affords  a  curious  and  instructive  instance  of  the  subtilty 
of  pride,  when  we  see  how  the  same  vanity  which  would 
be  a  vice  in  ourselves,  becomes  a  popular  virtue,  as  soon 
as  it  is  diffused  over  our  age,  or  nation.  We  should  be 
disgusted,  for  instance,  to  hear  an  individual  say,  How  en- 
lightened, liberal,  refined,  and  benevolent  a  man  I  am, — 
there  never  was  a  mortal  equal  to  me,  in  enterprise  and 
moral  virtue.  Such  a  speech,  would  obtain  for  its  author 
no  better  return  tlian  derision  and  contempt.  But  let  him 
extend  the  compliment  to  others,  and  say.  How  enlighten- 
ed and  liberal  is  the  age  we  Hvein  !  How  refined  and  be- 
nevolent are  the  people  of  our  beloved  country  !     Surely 


LECTURE  6.]  THE  TEMPERANCE  SOCIETY.  127 

there  never  was  a  period  of  the  world,  or  a  nation  upon 
earth,  so  distinguished  as  our  own. — Ah,  now  we  hear  the 
voice  of  a  true  patriot,  of  a  practical  philosopher,  and  of 
an  admirable  judge  of  human  nature  ;  and  we  take  the  of- 
fering of  self-love  in  this  shape,  without  the  slightest  dis- 
trust, and  carry  home  our  share  in  the  applause  with  the 
gravest  air  of  perfect  disinterestedness,  and  feel  disposed 
to  turn  with  absolute  wrath  upon  the  man  who  would  dare 
to  question  a  proposition,  so  modest  and  so  plain. 

In  close  connexion  with  this  temper,  we  hear  of  those 
familiar  phrases,  which  are  almost  enough,  of  themselves, 
to  procure  a  high  degree  of  favor  towards  any  one  who 
judiciously  employs  them.  The  march  of  intellect — the 
progress  of  intelligence — the  spirit  of  the  age — the  genius 
of  the  age — the  benevolent  enterprises  of  the  age — these 
are  favorite  forms  of  speech  in  all  the  oratory  of  the  day. 
To  be  behind  the  spirit  of  the  age,  is  an  awful  sort  of  de- 
pravity, according  to  the  popular  standard  of  esteem  ;  and 
to  hold  back  from  the  benevolent  enterprises  of  the  age,  is 
an  atrocious  wrong,  for  which  all  the  old-fashioned  virtues 
put  together,  can  afford  no  adequate  reparation. 

If,  my  brethren,  this  disposition  to  boast  of  our  superior 
wisdom  and  virtue,  had  not  become  leagued  with  a  bitter 
hostility  against  those  who  halt  in  the  rear  of  this  march 
of  improvement,  if,  especially,  it  had  not  invaded  the  sa- 
cred inclosure  of  the  Church  of  Christ,  and  set  up  its  ban- 
ners, as  tokens,  against  those  old-fashioned  Christians,  who 
are  disposed  to  walk  quietly  and  peaceably  in  the  paths 
of  their  fathers,  content  with  the  wisdom  of  the  Bible  and 
the  rules  of  the  Apostles,  I  should  not  have  been  troubled 
with  preparing,  nor  you  with  hearing  the  present  lecture. 
But  the  zeal  of  our  brethren  is  so  strong  in  the  language  of 
denunciation — their  voice  is  so  loud  in  the  eloquence  of  re- 


128  THE  TEMPERANCE      [LECTURE  6. 

buke,  that  I  atn  called  upon  to  defend  our  principles  in  re- 
ference to  another  novelty,  in  which  the  pre-eminent  per- 
fection of  our  day  most  particulai'ly  prides  itself,  namely, 
the  Temperance  Reform. 

Let  me  not,  however,  be  supposed  to  have  selected  this 
topic  on  account  of  any  personal  feeling.  To  the  censure 
so  liberally  bestowed  upon  myself,  for  not  thinking  fit  to  join 
the  Temperance  Society,  I  am  so  long  and  thoroughly  ac- 
customed, that  it  costs  me  nothing  to  bear  it  with  good  hu- 
mor. But  the  Church  to  which  I  belong,  is  beginning  to 
be  involved  in  the  accusation.  The  neighboring  Diocese 
of  Connecticut,  at  its  late  convention,  had  a  resolution  of- 
fered to  it  in  favor  of  the  Temperance  Society,  which  was 
rejected  by  a  very  large  majority,  on  the  ground  that  it  was 
a  question,  with  which,  in  then-  conventional  or  Church  ca*- 
pacity,  they  had  nothing  to  do.  Other  conventions  of  our 
clergy  had  previously  taken  a  similar  course.  And  hence  it 
has  assumed  the  shape  of  a  general  charge,  affecting  the 
Church  as  a  body,  tliat  Episcopalians  are  hostile  to  the 
Temperance  reform.  My  individual  share  of  the  odium  at- 
tempted to  be  raised  in  this  shape,  is  a  very  small  matter; 
not  deserving  a  formal  defence  from  this  sacred  desk,  in 
which  I  stand,  however  unworthily,  as  a  Minister  of  God. 
But  when  the  Church  is  iniplicafed,  and  the  Christian  char- 
acter of  that  Church  is  assailed  in  consequence,  it  is  a  part 
of  my  solemn  duty  to  examine  the  charge,  and  shew  that 
it  is  totally  erroneous,  both  in  fact,  and  in  principle. 

To  do  this  effectually,  my  brethren,  I  shall  be  obliged  to 
ask  an  attentive  and  a  candid  hearing.  The  subject  does 
not  admit  of  being  fully  understood  at  a  glance,  nor  yet  on 
a  hasty  and  shallow  consideration.  There  are  many  minds 
indeed,  which  cannot  think,  and  many  more  who  will  not ; 
especially  where  they  stand  pledged  to  a  course  which  they 


LECTURE  6.]  SOCIETV.  1,29 

should  dislike  to  alter.  But  to  all  who  will  afford  a  patient 
and  unprejudiced  attention  to  the  argument,  I  am  much 
mistaken  if  the  conclusion  will  not  be  clear  and  satisfactory. 
J  I  commence  then,  by  acknowledging,  that  the  Episcopal 
■^  Church,  as  a  body,  is  not  disposed  to  be  active  in  what  is 
called  the  Temperance  reform.  But  to  this  assertion,  I 
must  add,  that  there  are  very  many  exceptions,  and  some  of 
them,  assuredly,  who  rank  amongst  our  most  prominent  men, 
for  piety,  for  talent,  and  for  zeal.  I  blame  them  not  for 
using  their  liberty  in  this  matter.  God  forbid  that  I  should 
deny,  to  any  of  my  brethren,  the  freedom  which  I  claim  for 
myself.  To  his  own  Master,  in  this  as  well  as  all  other 
questions,  let  every  man  stand  or  fall. 

I  premise,  next,  that  the  majority  of  our  Church  who 
have  hitherto  stood  aloof  from  the  Temperance  Society, 
have  not  done  so  by  any  general  concert,  nor  have  they 
published  their  peculiar  reasons.  Of  course,  I  do  not  pre- 
tend to  state  the  views  of  others  in  the  following  argument. 
The  whole  subject  is  too  new  for  men  fully  to  know  the 
minds  of  each  other.  And  I  wish  it  to  be  distinctly  under- 
stood, that  as  I  have  not  been  chosen  the  general  advocate 
nor  the  organ  of  otiiers,  it  would  not  be  just  that  my  breth- 
ren should  be  held  accountable  for  any  of  my  opinions,  far- 
ther than  they  may  be  found  to  accord  wiili  their  own. 

Let  me  say,  thirdly,  that  in  our  attachment  to  the  virtue 
of  Temperance,  and  in  our  abhorrence  of  the  vice  of  intem- 
perance, we  refuse  to  yield  to  any  body  of  Christians  upon 
earth.  Nor  do  I  believe  that  there  is  any  class  of  men, 
taking  the  Episcopal  Church  throughout,  who  have  better 
observed  the  practice,  not  only  of  tliis,  but  of  every  other 
moral  virtue.  Far  be  it  from  me  to  make  this  assertion  as 
a  matter  of  boast — it  is  no  fit  subject  of  boast  that  Christiana 
are  the  friends  of  morality — but  I  say  it  as  a  necessary  act 


130  THE  TEMPERANCE      [LECTURE  6. 

of  self  defence  against  the  reckless  spirit  of  slander,  which 
presumes  to  declare  that  no  one  can  have  any  objections  to 
the  Temperance  Society,  unless  he  be  himself  an  intemper- 
ate man. 

Having  disposed  of  these  preliminaries,  I  proceed  to  show 
why,  according  to  my  views  of  the  subject,  the  Episcopal 
Church  is  justified  in  taking  no  part  in  the  Temperance  re- 
form. And  to  this  end  I  shall  offer  you  the  following  pro- 
positions. 

That  the  Temperance  Society  is  not  based  on  religious, 
but  on  worldly  principles. 

That  it  opposes  vice  and  attempts  to  establish  virtue,  in 
a  manner  which  is  not  in  accordance  with  the  Word  of  God. 

That  if  it  could  succeed,  it  would  be  a  triumph  of  infi- 
delity. 

That  it  gives  a  false  prominence  to  one  particular  vice, 
contrary  to  the  doctrines  of  the  Bible. 

That  calling  it  an  introduction  or  a  preparation  for  reli- 
gion, is  at  war  with  the  principles  of  the  Gospel. 

That  it  cannot  be  relied  on  as  a  remedy  against  vice,  for 
which  the  religion  of  Christ  is  the  only  cure ;  and  that  the 
good  effected  by  it,  whatever  it  may  be,  cannot  justify  the 
Christian  in  trying  experiments  to  reform  mankind,  on  any 
other  principles  than  those  which  are  set  forth  in  the  Scrip- 
tures. 

In  laying  down  this  chain  of  propositions,  my  brethren, 
which  I  have  pledged  myself  to  prove,  1  can  truly  say  that 
I  offer  to  you  the  result  of  long  and  anxious  examination. 
May  the  Spirit  of  God  enable  me  to  exhibit,  and  you  to 
receive  the  truth,  as  we  shall  severally  answer  it  at  his  own 
awful  tribunal. 

My  first  position  is,  that  the  Temperance  Society  is  based, 
not  on  religious,  but  on  worldly  principles.     And  to  the  ar- 


LECTURE  6.]  SOCIETY.  131 

gument  by  which  I  shall  justify  this  assertion,  I  beg  your 
best  attention,  because  it  is  fundamental  to  the  whole. 

Temperance  is  a  virtue,  intemperance  is  a  vice.  The 
particular  species  of  intemperance,  against  which  this  new 
Society  is  directed,  namely,  drunkenness,  is  frequently  men- 
tioned in  the  Bible.  Of  course,  it  is  not  a  new  sin,  but  an 
old  one — repeatedly  described  and  expressly  forbidden  by 
the  Deity,  both  in  the  Old  and  in  the  New  Testament. 
Nor  does  it  make  the  slightest  difference  in  the  question, 
whether  ardent  spirit,  or  wine,  or  any  other  strong  drink  be 
the  instrument  of  intoxication  ;  because  when  the  Almighty 
forbids  the  sin,  he  forbids  it  by  one  instrument  as  much  as 
by  another. 

But  the  principle  on  which  we  are  commanded  to  ab- 
stain from  sin,  is  the  authority  of  the  divine  law.  The 
paramount  reason  why  certain  things  are  avoided  by  us  as 
sinful,  is  because  God  has  forbidden  them.  And  hence, 
the  Christian  has  no  difficulty  in  answering  the  question : 
What  is  sin  ?  in  the  words  of  St.  Paul,  where  he  saith,  '  Sin 
is  the  transgression  of  the  law.'  The  same  motive  is  held 
forth  by  the  Almighty,  as  our  reason  for  virtue,  viz : 
the  divine  will.  '  Thus  saith  the  Lord,'  is  the  great 
argument  for  the  practice  of  all  good,  and  for  the  abandon- 
ment of  all  evil ;  and  so  far  does  this  principle  extend,  that 
St.  Paul  saith,  'Whether  ye  eat  or  drink,  or  whatever  ye 
do,  do  all  to  the  glory  of  God,'  that  is,  in  reference  to  his 
will.  Of  course,  faith  must  be  the  fountain  of  all  virtue, 
in  the  eyes  of  the  Christian.  *  Without  faith,'  saith  the 
same  Apostle,  '  it  is  impossible  to  please  God,'  because  the 
controling  maxim  of  his  government  must  be  submission  to 
his  will,  and  without  that  submission,  we  cannot  hope  for 
his  approbation. 

Now  the  Temperance  Society,  as  such,  adopts  nothing 


132  FIRST  OBJECTION  [LECTURE  6. 

of  all  this  ;  but  simply  demands  a  written  pledge  of  absti- 
nence from  ardent  spirits,  as  the  single  condition  of  mem- 
bership ;  from  which  it  results  undeniably,  that  in  this  So- 
ciety, the  unbeliever  is  on  an  equal  footing  with  the  belie- 
ver ;  the  infidel  with  the  Christian.  How  then  can  it  be 
called  a  religious  Society,  when  it  asks  no  religion  in  its 
members  ?  How  can  it  be  called  a  Christian  Society, 
when  an  avowed  Atheist  might  be  its  President?  How  can 
it  be  said  that  the  Constitution  of  this  Society  rests  on  any 
other  than  worldly  principles,  when  its  offices  are  as  much 
thrown  open  to  such  men  as  Thomas  Paine  or  Robert 
Owen,  as  to  the  most  zealous  Christian  upon  earth  ?  Thus 
far,  then,  the  argument  resolves  itself  into  a  very  simple 
syllogism.  There  can  be  no  Christian  Society  which  does 
not  acknowledge  Christ.  But  the  Temperance  Society 
does  not  acknowledge  Christ,  because  its  conditions  of 
membership  are  made  to  suit  the  unbeliever ;  and  therefore, 
it  is  not  a  Christian  Society. 

I  am  aware  it  may  be  said  in  opposition  to  this,  that  the 
Temperance  society  must  be  a  Christian  society,  because  it 
was  devised  and  is  still  supported  by  zealous  Christian  men. 
Of  the  fact  here  alleged,  there  is  no  doubt ;  but  I  aver,  that 
the  inference  does  by  no  means  follow,  for  the  very  plain 
reason,  that  the  character  of  the  men  is  one  thing,  and  the 
character  of  the  Society  is  another.  Thus  Christian  men 
may  establish  a  Bank,  or  an  Insurance  Company  ;  but  it 
would  be  absurd  to  call  these  Christian  societies,  merely 
because  they  were  established  by  Christian  people.  In 
all  cases  of  societies,  the  rule  applies,  that  we  look  at  the 
Constitution  or  the  conditions  of  membership  in  order  to  fix 
the  character  of  the  society  ;  and  applying  this  rule  to  the 
case  before  us,  it  is  incontrovertible,  that  the  Temperance 
society  does  not  recognize  Christ,  and  therefore  cannot  with 


LECTURE  6.]      TO  THE  TEMPERANCE  SOCIETY.  133 

any  propriety,  be  called  a  Christian  Society.  And  if  it 
were  a  Christian  society,  it  is  equally  plain  that  no  unbe- 
liever could  consistently  belong  to  it,  whereas  there  are 
multitudes  of  its  members  who  make  no  pretensions  to  the 
Christian  name  :  so  that  the  construction  of  practice  con- 
curs with  theory  in  support  of  our  first  proposition. 

2.  But  it  is  said,  granting  that  the  Temperance  Society 
is  not  based  on  religious  principles,  yet  if  its  object  be  good, 
why  may  not  Christian  men  belong  to  it,  as  well  as  to  banks 
and  insurance  companies,  and  a  variety  of  other  societies, 
where  they  mingle  equally  with  unbelievers  ?  I  answer, 
because  the  object  of  the  Temperance  Society  is  one  of  the 
branches  of  morahty,  already  provided  for  by  Religion  it- 
self; and  cannot,  therefore,  be  consistently  inculcated  by 
Christians  in  any  other  manner  than  that  which  accords 
with  Christian  principle. 

In  this  point,  there  is  an  irreconcileable  hostility  between 
the  morality  of  the  Christian  and  the  morality  of  the  world. 
:The  Christian  pursues  morality  as  a  part  of  his  obedience 
to  God.  The  worldling  pursues  it  without  any  regard  to 
the  divine  authority,  for  the  sake  merely  of  its  secular  or 
worldly  advantages.  Hence  Religion  calls  on  men,  by  the 
authority  of  God,  to  repent,  not  of  one  sin,  but  of  all  sin, 
and  to  submit  to  Christ,  who  alone  has  power  to  pardon  the 
past,  and  to  enable  them,  through  divine  grace,  to  resist 
temptation  for  the  time  to  come.  In  the  struggle  against 
sin,  the  Bible  expressly  declares,  that  without  Christ  'we 
can  do  nothing.'  'And  if  any  of  you  lack  wisdom,'  saith 
the  Apostle,  '  let  him  ask  of  God.'  Consequently,  where- 
ever  we  find  Temperance  mentioned  in  the  Scriptures,  it  is 
presented  to  us  in  this  connexion.  Thus,  in  the  passage 
introductory  to  the  text,  we  read,  that  Felix  sent  for  Paul, 
'  and  heard  him  concerning  the  faith  in  Christ.    And  as  he 

12 


134  SECOND  OBJECTION     [LECTURE  6. 

reasoned  of  righteousness,  temperance,  and  judgment  to 
come,  Felix  trembled.'  Here,  temperance  appears  in  its  true 
religious  aspect,  as  connected  with  faith,  righteousness  and 
judgment.  So  in  St.  Paul's  epistle  to  the  Galatians,  ( v.  23) 
we  read  that  the  '  fruit  of  the  Spirit  is  love,  joy,  peace,  long 
suffering,  gentleness,  goodness,  faith,  meekness,  temper- 
ance :'  And  in  the  first  chapter  of  St.  Peter's  second  epis- 
tle, (v.  6.)  he  saith,  'beside  this,  giving  all  diligence,  add  to 
your  faith  virtue,  and  to  virtue  knowledge,  and  to  knowledge, 
temperance,  and  to  temperance,  patience,  and  to  patience, 
godliness.'  And  although  it  may  be  truly  said,  that  tem- 
perance, in  these  passages,  means  the  virtue  of  self  control 
in  all  things,  as  well  as  the  particular  topic  connected  with 
the  word  in  the  title  of  this  new  Society  ;  yet  this  does  not 
affect  the  argument :  because  the  Gospel  forbids  the  vice  of 
drunkenness  in  the  same  connexion,  and  because  the  princi- 
ple runs  throughout  the  whole  system  of  the  Bible,  that  eve- 
ry vice  is  to  be  conquered,  and  every  virtue  attained,  through 
the  exercise  of  faith,  and  the  influence  of  the  Spirit. 

In  direct  opposition  to  this  principle,  the  moralist  and 
the  philosophic  unbeliever  have  constantly  contended,  that 
human  nature  could  avoid  vice  and  attain  virtue,  by  the 
exercise  of  its  own  inherent  power,  without  any  divine  assist- 
ance. On  the  very  same  ground  the  Infidel  philanthropist, 
Robert  Owen,  proposed  the  making  men  perfect,  by  the 
mere  influence  of  circumstances  ;  and  it  has  always  been  a 
subject  of  irreconcileable  warfare  between  the  orthodox 
Christian  and  the  unbeliever,  that  the  first  denies  the  power 
of  man  to  forsake  vice  and  pursue  virtue,  without  the  grace 
of  God,  and  the  other  derides  this  denial,  maintaining 
that  men  need  only  resolve  in  their  own  natural  strength, 
and  they  could  do  as  they  pleased. 

Of  such  high  importance  was  this  doctrine  esteemed  by 


LECTURE  6.]        TO  THE  TEMPERANCE   SOCIETY.  135 

our  reformers,  that  there  are  two  articles  of  the  thirty-nine 
devoted  to  its  exposition.  Thus  the  tenth  article  declares 
that  '  we  have  no  power  to  do  good  works,  pleasant  and  ac- 
ceptable to  God,  without  the  grace  of  God  by  Christ,  pre- 
venting us,  that  we  may  have  a  goodwill,  and  working  with 
us  when  we  have  that  good  will.'  And  tlie  thirteenth  as- 
serts, that  '  Works  done  before  the  grace  of  Christ,  and  the 
inspiration  of  his  Spirit,  are  not  pleasant  to  God,  forasmuch 
as  they  spring  not  of  faith  in  Jesus  Christ,  neither  do  they 
make  men  meet  to  receive  grace — yea  rather,  forthatthey 
are  not  done  as  God  hath  willed  and  commanded  them  to 
be  done,  we  doubt  not  but  that  they  have  the  nature  of 
sin.' 

The  simple  principle  here  set  before  us — and  it  is  a  fun- 
damental principle  in  true  religion — is  this  :  that  there  can 
be  no  moral  or  spiritual  virtue  without  God  ;  that  He  is  the 
rightful  Sovereign  of  his  creatures  ;  that  it  is  their  first  duty 
and  their  only  real  happiness  to  seek  his  favor  through 
Christ ;  that  as  he  is  the  Author  of  life,  both  to  body  and  to 
soul,  so  he  is  the  great  Preserver  and  Director  of  their 
powers  and  faculties ;  that,  consequently,  no  work  that  is 
morally  good  can  be  successfully  undertaken  without  him 
who  is  the  source  of  all  good  ;  and  that  the  doing  even  of 
that  which  is  good  in  itself,  without  reference  to  his  will, 
is  not  acceptable  in  his  sight,  but  the  contrary. 

A  plain  illustration  of  this  principle  maybe  found  in  the  re- 
lation of  parent  and  child.  Suppose,  for  example,  that  I  com- 
mand my  son  to  perform  any  particular  act,  and  he  refuses 
to  obey  me,  openly  despising  my  authority,  and  repaying 
my  affection  with  ingratitude  and  scorn.  But  as  soon  as 
he  finds  that  the  very  act  which  I  commanded,  will  be 
gratifying  to  his  companions  or  will  serve  his  interest,  he 
forthwith   accomplishes  it,  for  this  reason  only ;   while  he 


136  SECOND  OBJECTION        [LECTURE  6. 

continues  as.  "hardened  towards  me — his  father — as  before. 
Is  it  not  manifest  that  I  should  regard  such  conduct  as  an 
insult  to  my  parental  rights?  Instead  of  gratifying  me, 
would  it  not  wound  me  to  the  heart  to  see,  that  the  very 
thing  which  my  child  had  so  readily  done  to  please  himself 
or  his  associates,  was  the  same  which  I  had  entreated 
and  connnanded  in  vain  ? 

Now  the  Almighty  is  infinitely  more  than  a  parent  to  us, 
— our  Creator  and  Redeemer — the  Benefactor  of  every 
hour  and  moment  of  our  lives.  Amongst  his  commands, 
we  find  an  express  prohibition  of  the  vice  of  intemperance  ; 
and  yet  men  disregard  and  despise  his  will,  and  go  on  in 
open  contempt  of  his  authority.  But  when  they  are  per- 
suaded that  it  will  please  their  fellow  men,  or  restore  their 
health,  or  help  their  family  comfort  or  their  worldly  inter- 
est, they  forthwith  pledge  themselves  to  abstain,  without 
any  regard  to  their  sin  in  the  sight  of  heaven,  or  any 
profession  of  repentance  for  their  transgression  of  the 
divine  law.  Is  it  not  plain,  that  a  reformation  like  this,  is 
a  sort  of  mockery  before  God?  Is  it  not  saying  to  the 
Majesty  of  the  Most  High,  in  effect,  '  I  disregard  thy  will, 
but  I  respect  the  opinions  of  my  fellow  mortals.  I  despise 
thy  word,  but  I  esteem  the  word  of  my  neighborhood.  I 
will  not  change  my  course  to  please  thee,  but  I  will  change 
it  to  gratify  myself,  or  my  family.'  Surely  it  needs  no  ar- 
gument to  shew,  that  a  change  like  this  could  neither  be 
acceptable  in  the  sight  of  God,  nor  could  it  calculate  upon 
his  blessing ;  and,  therefore,  we  are  brought  back  to  the 
principle  of  the  whole  Bible,  set  forth  in  our  article  and 
approved  by  reason  herself,  that  acts,  good  in  themselves, 
when  performed  from  worldly  motives,  while  we  continue  to 
despise  the  will  of  God,  and  act  in  proud  independence  of  him, 
are  rather  sinful  than  pleasing  in  his  sight,  because  they  are  an 


LECTURE  6.]       TO  THE  TEMPERANCE   SOCIETY.  137 

open  manifestation  of  the  rebellion  of  our  hearts  against  his 
authority. 

Now  these  being  the  principles  of  the  Christian,  is  he  at 
liberty  to  invite  men  to  forsake  vice  or  practice  vix'-tue  on 
any  other  ground  ?  Can  he  consistently  encourage  them 
to  reform  in  their  own  strength,  and  help  them  to  flatter 
themselves  that  they  can  do  a  good  work  without  God  ? 
Can  he  assist  in  persuading  men  that  temperance  may  be 
set  up  by  itself,  on  pure  worldly  motives,  without  reference 
to  religious  principle,  and  suffer  them  to  suppose  that  they 
are  doing  right  when  they  submit  to  the  force  of  public 
opinion,  although  they  may  be  as  far  as  ever  from  any  rev- 
erence or  regard  for  the  divine  law?  Can  he  enter  into 
union  with  an  effort  which  attempts  to  amend  the  world  on 
the  theory  of  the  Infidel  philosopher,  by  attaining  the  tempo- 
ral benefits  of  the  virtue  of  temperance,  without  any  con- 
nexion with  the  plan  on  which  the  practice  of  all  virtue  is 
placed  by  the  wisdom  of  heaven? 

But  there  is  another,  and  perhaps  a  more  satisfactory 
method  of  showing  the  Christian,  that  the  principle  of  the 
Temperance  Society  is  hostile  to  the  principles  of  the  Gos- 
pel. It  is  the  marked  fact,  that  the  Temperance  Society 
begins  with  the  conduct,  while  Christ  begins  with  the  heart. 
'  There  is  nothing,'  saith  our  Lord,  'that  entering  into  a  man 
can  defile  him,  but  that  which  cometh  out  defileth  him,  for 
out  of  the  heart  come  evil  thoughts,  murders,  adulteries, 
blasphemies  ;'  and  again  saith  he,  (Luke,  xi.  39.)  '  now  do 
ye  Pharisees  make  clean  the  outside  of  the  cup  and  of  the 
platter,  but  your  inward  part  is  full  of  ravening  and  wicked- 
ness.' (Mat.  xxiii.  26.)  'Thou  blind  Pharisee,  cleanse 
first  that  which  is  within,  that  the  outside  may  be  clean 
also.'  On  the  same  principle,  John  the  Baptist  preached 
'  Repent,  for  the  kingdom  of  heaven  is  at  hand,'  and  after 

13* 


138  THIRD  OBJECTION  [LECTURE   6. 

his  converts  had  professed  this  repentance,  and  had  been 
baptised  in  Jordan,  confessing  their  sins ;  then  he  exhorts 
tliem  to  bring  forth  works  worthy  of  repentance  ;  that  is,  to 
shew,  by  a  correspondent  conduct,  that  their  repentance 
was  sincere. 

But  in  direct  opposition  to  this,  the  Temperance  Society 
begins  by  breaking  down  a  particular  sinful  habit,  or  by  de- 
manding an  abstinence  from  what  may  bring  on  this  habit, 
without  asking  any  repentance  whatever,  which  is  manifestly 
washing  the  outside  without  any  reference  to  the  heart. 
Here,  then,  again,  we  may  see  that  the  manner  in  which  this 
new  Society  opposes  vice  and  seeks  to  establish  virtue,  is 
not  only  without  Christ,  but  is  rather  in  hostility  with  his 
word,  and  therefore,  we  think  that  Christians  who  under- 
stand this,  cannot  consistently  engage  in  it. 

3.  I  stated  in  the  third  place,  that  if  the  Temperance 
Society  should  succeed  to  the  extent  of  its  anticipation,  it 
would  be  a  triumph  to  Infidelity.  And  this,  I  think,  will 
be  manifest  from  a  very  brief  examination.  God  has  sent 
hiS  Gospel  to  bring  men  to  repentance  and  to  virtue.  It 
has  been  in  the  world  eighteen  hundred  years,  and  yet 
there  is  not  a  single  sin  which  does  not  continue  to  infest 
humanity.  But  the  Temperance  Society  promises,  by  the 
simple  contrivance  of  a  written  pledge,  given  by  men  to 
each  other,  that  the  worst  of  all  the  vices — nay,  the  parent 
of  all  crime — shall  be  totally  banished  in  one  generation. 
Now  if  this  boast  could  be  made  good  by  the  success  an- 
ticipated, it  would  demonstrate  what  the  Infidel  has  always 
been  asserting,  namely,  that  Christianity  is  not  of  God  ;  for 
the  application  of  this  human  pledge  of  abstinence  would 
be  found  of  absolute  efiicacy  in  rooting  out  what  is  called 
tiie  worst  of  all  the  vices,  in  one  generation  ;  whereas  the 
motives  presented  by  religion  have  not  done  it  in  eighteen 


LECTURE  6.]    TO  THE  TEMPERANCE   SOCIETY.  13^ 

centuries.  Plainly  then,  as  this  pledge  of  abstinence  is 
supjDosed  able  to  destroy  the  niaster  vice,  it  can  only  be 
necessary  to  apply  the  same  engine  to  the  lesser  vices. 
The  world  is  full  of  falshood — of  licentiousness — of  gam- 
bling— of  scandal — of  sloth — of  intrigue — of  fraud.  Mur- 
ders, and  adulteries,  and  thefts,  and  every  other  moral  evil, 
are  increasing  with  our  increasing  population.  How  are 
we  to  be  delivered  from  them  all  ?  The  Temperance  So- 
ciety's scheme  is  just  as  applicable  to  one  as  to  another.  A 
society  formed  for  each  particular  sin,  with  its  mutual 
pledge  of  abstinence,  and  its  attendant  efforts  to  direct  the 
mighty  stream  of  public  opinion,  must  of  course  succeed  in 
every  case ;  because  we  are  told  that  Intemperance  is  the 
master  vice,  the  parent  of  all  other  crimes,  and,  of  course, 
the  instrument  which  can  destroy  the  master  and  the  pa- 
rent, can  easily  destroy  the  rest.  So  that  by  pursuing  this 
discovery  to  its  full  extent,  and  forming  a  similar  society 
against  the  other  sins  of  the  human  race,  we  should  have 
the  world  purified  from  all  transgression,  on  a  plan  precise- 
ly suited  to  the  Infidel,  viz :  by  the  mere  force  of  a  pro- 
mise to  abstain,  without  any  reference  to  repentance,  or  faith, 
or  divine  assistance.  Now  shall  a  Christian  be  asked  to 
believe  in  such  a  theory  ?  Shall  he  be  induced  to  rely  on 
any  thing  but  the  Gospel  of  Christ,  to  deliver  the  world 
from  sin?  Nay,  my  brethren,  no  Christian,  understanding 
the  subject  in  this  light,  can  place  any  confidence  in  this 
novelty.  It  is  enough  for  him  that  the  plan  proposes  to 
reform  the  world  from  sin  to  virtue,  without  recognising  the 
essential  element  of  all  lasting  reformation — faith  in  the 
Gospel.  Doubtless  it  is  this  very  thing  which  has  given  it 
such  sudden  and  extensive  popularity  :  for  the  plan  of  mora- 
lity, independent  of  faith,  is  the  plan  of  the  world,  and  the 
world  will  love  its  own  :   but  that  very  popularity  is  so  far 


140  FOURTH  OBJECTION      [LECTURE  6. 

from  attracting  the  Christian,  that  it  is  rather  calculated  to 
excite  his  suspicion. 

4.  But  I  have  said  that  the  Temperance  Society  has  er- 
red against  the  Scriptures  in  another  point,  namely,  in  the 
false  prominence  which  it  gives  to  this  one  vice  above  all 
others.  They  call  it  the  master  sin,  the  parent  sin,  the  worst 
of  all  sins.  Does  this  language  agree  with  the  Scriptures  of 
truth  ?  Surely,  according  to  the  Bible,  impiety,  unbelief,  ir- 
religion,  idolatry, — which  are  only  different  names  for  the 
crime  ofrebeUion  against  the  Almighty — these  are  constant- 
ly held  up  as  the  great  sins  of  mankind.  All  the  vices  of  men 
are  spoken  of,  in  the  word  of  God,  as  branches  from  the  root 
of  a  corrupt  and  evil  heart.  There  is  no  one  immoral  habit 
which  can  be  truly  said  to  be  the  master  or  the  parent  sin  of 
the  human  family.  As  well  might  men  say,  that  any  one 
member  of  the  body  was  the  parent  of  the  others,  as  that 
any  one  vice  is  the  parent  of  all  vices.  The  evil  heart  is 
the  parent,  the  vices  are  the  offspring.  And  just  as  a  wise 
earthly  physician  will  never  expect  to  heal  an  ulcer  in  one 
of  the  limbs,  so  long  as  the  patient  labors  under  a  diseased 
state  of  the  system,  but  applies  his  remedies  to  the'  system 
first ;  just  so  the  heavenly  Physician  directs  his  medicine  to 
the  evil  heart  of  man,  and  then,  when  that  is  purified,  he 
expects  the  evil  habits  to  be  reformed. 

It  is  said,  indeed,  that  the  sin  of  drunkenness  prevails 
more  now,  in  consequence  of  the  general  use  of  ardent 
spirits,  than  it  did  in  ancient  times  ;  and  some  men  have 
supposed,  that  if  the  Apostles  were  alive  in  our  day,  they 
would  recommend  the  distinct  care  of  this  particular  vice, 
according  to  the  views  of  the  Temperance  Society.  But  I 
answer,  that  it  is  as  easy  to  make  those  assertions,  as  it  is 
impossible  to  prove  them.  Since  the  fall  of  man,  the  wis- 
dom of  God  has  never  countenanced  the  establishment  of 


LECTURE   6.]       TO  THE  TEMPERANCE   SOCIETY.  141 

a  society  against  any  one  vice,  by  itself,  or  for  any  one  vir- 
tue by  itself.  The  only  society  which  he  ever  commanded, 
was  designed  for  the  salvation  of  men  from  all  vice,  and 
their  renovation  for  all  virtue.  And  the  supposition  that 
the  Apostles,  if  they  were  now  living,  would  deviate  from 
the  principle  which  reigns  throughout  the  whole  revelation 
of  God,  because  any  single  sin  may  be  especially  promi- 
nent amongst  a  particular  people,  is  a  supposition  so  mon- 
strous, that  it  is  hard  to  say  whether  its  impiety  or  its  ab- 
surdity is  the  most  glaring. 

We  have,  however,  sundry  judicial  opinions,  stating  that 
intemperance  is  the  common  provocation  to  crime.  And 
statistical  accounts  are  published,  shewing  that  the  cause 
of  all  enormities  against  domestic  peace  and  public  order, 
may  be  traced  to  the  same  proli6c  fountain.  But  the 
Christian  philosopher  would  call  this  a  very  shallow  and 
partial  kind  of  investigation.  Intemperance  cannot,  in  the 
nature  of  things,  be  the  sole  cause  of  any  other  sin.  It  can 
only  be  one,  out  of  many  concurring  causes ;  and  these 
concurring  causes  are  secondary  only,  for  the  chief  cause 
must  always  be  the  state  of  the  heart.  Indeed,  the  ope- 
ration of  intoxication  is  not  to  originate  any  evil  within  the 
bosom ;  but  to  bring  out  what  is  there  already,  by  paraly- 
zing that  power  of  self-control  which  might  otherwise  con- 
fine the  existing  evil  to  the  secret  thoughts,  and  prevent  it 
from  displaying  itself  in  action.  Hence,  it  is  by  no  means 
true,  that  the  most  immoral  people  will  always  be  those 
who  are  the  most  addicted  to  drunkenness.  The  warm 
climates  of  the  East  Indies  are  filled  with  the  most  shock- 
ing immorality,  and  yet  there  is  but  little  intoxication 
amongst  them.  Spain,  Portugal,  and  Italy  are  awfully  im- 
moral. Adulteries,  assassinations,  and  every  abominable 
deed  of  darkness,  are  common  amongst  their  cities,  and 


142  FOURTH  OBJECTION        [LECTURE  6. 

yet  they  are  comparatively  a  sober  people.  Neither  is  it 
difficult  to  see,  that  drunkenness  cannot  produce  the  worst 
and  most  dangerous  of  the  other  vices,  because  they  require 
art,  and  management,  and  concealment ;  whereas  the  in- 
toxicated man  incapacitates  himself  for  these,  and  becomes 
a  fool  and  a  beast.  Therefore,  the  assassin,  and  the  poi- 
soner, and  the  adulterer,  and  the  seducer,  and  the  thief, 
and  the  house  breaker,  and  the  incendiary,  and  the  pro- 
fessional gambler,  and  the  counterfeiter,  are  usually  sober 
men  in  their  general  habits,  because  if  they  were  not,  the 
execution  of  their  villanies  would  be  impossible. 

It  is  a  further  peculiarity  of  this  vice,  that  it  never  did, 
and  never  can  become  universal.  And  the  reason  is  plain  : 
because  it  is  the  only  vice  which  cannot  hide  itselfin  dark- 
ness. It  is  the  only  vice  which  loses  all  discretion,  and 
comes  out,  in  the  open  day,  to  proclaim  its  disgusting  idi- 
otism,  r.nd,  as  it  were,  read  lectures  on  sobriety  to  all  around. 
But  this  is  the  very  cause  why  it  attracts  more  attention 
than  other  vices.  Not  that  there  is,  in  reality,  more  of  it 
in  the  community  ;  but  because  all  that  there  is,  is  publicly 
known,  and  becomes  of  necessity  the  theme  of  common 
reprobation. 

Vile  and  abominable,  therefore,  as  this  vice  of  intemper- 
ance most  truly  is,  it  does  not  merit  the  exclusive  promi- 
nence which  has  been  given  to  it,  beyond  the  rank  which 
it  occupies  in  the  book  of  God.  If  the  gentlemen  who 
have  taken  the  statistics  of  our  jails  and  penitentiaries,  had 
directed  their  attention  to  the  whole  circle  of  the  vices 
with  as  much  zeal  as  to  this  single  one,  they  would  have 
discovered,  that  Sabbath  breaking,  swearing,  lewdness,  gam- 
bling, lying,  and  all  the  common  appendages  of  a  dissipa- 
ted life,  existed  in  company  with  the  sin  of  intemperance  ; 
and  perhaps  if  they  had  taken  an  accurate  survey  of  their 


LECTURE  6.]       TO  THE  TEMPERANCE  SOCIETY.  143 

connexions,  they  would  have  found  that  intemperance  had 
been  among  the  last,  rather  than  ihe  first  of  their  list  of  sins, 
and  deserv  ;d  to  be  called,  not  so  much  the  parent,  as  the 
child.  One  thing  is  certain :  that  iew  men  can  find  any 
difficulty  in  remembering  those  days  of  their  youth,  when 
they  were  under  the  dominion  of  many,  and  sometimes  gross 
and  shameful  sins,  while  yet  the  vice  of  intemperance  had 
not  come  near  them.  And  if  we  are  honest  with  the  sub- 
ject and  with  ourselves,  we  will  acknowledge  the  truth  of 
the  Saviour's  declaration.  (Mark  vii.  21.)  '  Fromivithin, 
out  of  the  heart  of  man,  proceed  evil  thoughts,  adulteries,^ 
fornications,  murders,  thefts,  covetousness,  wickedness,  de- 
ceit, lasciviousness,  an  evil  eye,  blasphemy,  pride,  foolish- 
ness ;'  the  thoughts  of  all  these  evil  tilings  come  from  with- 
in, and  defile  the  man  ;  and  many  of  the  actions  consequent 
upon  the  thoughts  are  usually  committed,  long  before  the 
sin  of  intemperance  is  added  to  the  fearful  catalogue. 

In  the  system  of  Christ,  therefore,  I  cannot  find  any  jus- 
tification for  singling  out  this  one  vice,  and  making  it  the 
object  of  a  distinct  association.  Most  true  it  is,  that  in  the 
solemn  assurance  of  St.  Paul,  (1  Cor,  vi.  9.)  'neither  for- 
nicators, nor  idolaters,  nor  adulterers,  nor  effeminate,  nor 
abusers  of  themselves  with  mankind,  nor  thieves,  nor  covet- 
ers,  nor  drunkards,  nor  revilers,  nor  extortioners,  shall  in- 
herit the  kingdom  of  God.'  But  here  the  drunkard  has  his 
place  between  the  covetous,  and  the  re  viler  ;  not  a  whit  more 
liable  to  exclusion  than  they.  Bound,  therefore,  to  regard 
vice  as  the  word  of  God  regards  it,  I  do  not  understand  the 
Christianity  of  the  course,  which  either  exalts  one  special 
sin  to  the  dignity  of  a  distinct  association,  or  sinks  others 
out  of  sight.  And  perhaps  the  text  last  quoted  might  be 
recommended  with  especial  propriety  to  such  of  our  zealous 
brethren,  as  cannot  defend  their  views  of  the  temperance 


144  FIFTH  OBJECTION  [LECTURE  6, 

question,  without  becoming  themselves,  revilers  of  those, 
who  presume  to  prefer  the  wisdom  of  God  in  this  matter, 
before  the  wisdom  of  men. 

5.  But  I  come,  next,  to  consider  the  extraordinary  dis- 
covery, that  the  Temperance  Society  prepares  the  way  for 
the  Gospel.  Some  sagacious  men  have  called  it  the  John 
Baptist  of  Religion,  saying  that  as  he  was  the  forerunner  of 
Christ,  so  the  temperance  reform  is  the  forerunner  of  a 
Spiritual  revival.  To  which  I  shall  only  answer,  that  it  is 
plainly  absurd  to  speak  of  a  forerunner  of  Christ,  coming 
into  notice  scarcely  nine  years  ago,  some  eighteen  hundred 
years  after  the  blessed  Saviour  accomplished  his  work,  and 
reascended  to  the  Father.  And  it  is  equally  absurd  to  talk 
of  a  forerunner  of  Christianity,  as  if  the  Holy  Spirit  had 
not  established  the  Church  of  God,  nor  favored  it  with  his 
gracious  influences,  until  after  the  new  invention,  called  the 
Temperance  System. 

There  is  an  argument,  however,  presented  in  connexion 
with  this  absurdity,  if  argument  it  can  be  called — that  tem- 
perance must  come  before  religion,  because,  if  a  man  be  in- 
toxicated, he  cannot  hear  the  Gospel.  To  which  profound 
observation,  it  is  enough  to  answer,  thata  man  must  be  quite 
as  sober  to  hear  the  argument  in  favor  of  temperance,  as  to 
hear  the  argument  in  favor  of  religion.  If  he  be  too  drunk 
to  hear  the  Gospel,  he  must  surely  be  too  drunk  to  under- 
stand the  advantages  of  thetem))erance  reform. 

If  any  one,  nevertheless,  calling  himself  a  Christian,  be 
still  disposed  to  contend  for  this  common  idea,  that  the 
Temperance  Society  prepares  the  way  for  the  reception  of 
religion,  I  would  remind  him  that  the  order  of  the  Bible  is 
the  very  reverse.  Instead  of  temperance  preparing  the 
way  for  faith,  faith  prepares  the  way  for  that  and  every  other 
virtue.     Besides  which,  it  is  obvious,  that  if  this  position 


LECTURE   6.]       TO  THE  TEMPERANCE  SOCIETY.  145 

were  true,  the  Apostles  could  not  have  understood  their 
work,  nor  could  the  Spirit  of  God  have  directed  them  rightly; 
for  they  established  the  Church,  not  by  bringing  men  first 
to  join  a  temperance  society  or  any  other  association  for  a 
single  branch  of  outward  virtue,  but  by  preaching  at  once, 
'repentance  towards  God,  and  faith  in  the  Lord  Jesus  Christ.' 
,  6.  Against  all  these  considerations,  however,  the  gene- 
i  ral  argument  relied  on  is  this,  that  the  Temperance  Society 
has  done  a  great  deal  of  good,  and  as  Christians  are  bound 
to  do  all  the  good  they  can,  therefore  they  are  bound  to 
join  the  Temperance  Society. 

To  this  allegation  I  reply,  that  no  amount  of  temporal 
good,  can  compensate  the  Christian  for  the  adulteration  of 
religious  principle.  I  do  not  deny  that  the  information 
spread  before  the  public  eye  in  so  many  attractive  forms, 
showing  the  injurious  effects  of  alcohol  upon  the  human 
constitution,  and  the  efforts  successfully  made  to  drive  it 
out  of  daily  use  as  a  common  refreshment,  have  been  bene- 
ficial in  many  ways,  to  the  comfort,  and  health,  and  safety 
of  the  community.  Neither  have  I  ever  doubted  the  pro- 
priety of  petitioning  the  legislative  bodies  of  the  land  to 
pass  such  restrictions  on  the  manufacture  and  sale  of  ardent 
spirits,  as  should  take  so  hurtful  a  temptation  out  of  the  way 
of  thoughtless  and  intemperate  men.  Thus  far,  I  would 
have  gone,  hand  in  hand,  with  the  most  ardent  friend  of 
temperance  ;  because  my  theory  and  practice  upon  the  sub- 
ject of  alcoholic  liquors  were  fixed  on  these  principles  more 
than  twenty  years  ago.  And  if  the  Temperance  Society 
had  even  contented  itself  with  proposing  its  pledge,  merely 
on  the  score  of  an  improvement  in  diet,  in  health,  in  eco- 
nomy, or  in  prudence,  I  should  certainly  have  viewed  it  as 
a  very  different  thing.  But  when  this  novelty  is  presented 
to  Christian  men,  as  a  part  of  their  morahty  and  religion, — 

13 


146  THE  QTTALITr  OF  THE  [LECTURE  6. 

when  it  is  made  the  subject  of  sermons,  and  prayers,  and 
hymns  of  thanksgiving, — yea,  when  it  is  gravely  proposed 
as  one  of  the  conditions  of  church  membership,  and  is 
constituted  the  test  of  a  man's  sincerity, — when  the  Bible 
is  tortured  to  speak  in  favor  of  a  discovery  only  eight  years 
old  ;  and  when  it  is  exalted  before  our  eyes  as  the  great  in- 
strument in  the  hand  of  God,  to  banish  the  parent  of  all 
the  vices,  and  as  the  very  forerunner  of  the  Gospel — these 
extravagant  claims  oblige  sober  and  reflecting  Christians  to 
a  strict  investigation,  to  examine  the  principle  on  which 
they  rest,  and  to  bring  them  fairly  up  '  to  the  law  and  to  the 
testimony  ;'  satisfied,  that  if  they  speak  not  according  to 
this  Word,  there  is  no  truth  in  them. 

Hence,  in  this  averment  of  the  great  good  which  the 
Temperance  Society  has  done,  I  must  ask  for  a  distinc- 
tion. The  good  to  the  bodies,  the  health,  and  the  earthly 
respectability  of  mankind,  I  shall  not  question.  The  good 
to  their  souls,  and  to  the  interests  of  that  only  true  morali- 
ty which  rests  on  the  religion  of  the  Gospel,  I  deny :  be- 
cause I  think  I  have  shown,  that  the  moment  we  advert  to 
the  question  of  the  virtue  and  the  vice  involved  in  the 
subject,  that  moment  the  principle  of  the  Temperance  So- 
ciety is  found  in  opposition  to  the  principle  of  Christianity. 
It  may  suit  the  world  who  will  not  have  Christ  to  reign 
over  tliem  :  it  may  suit  the  unbeliever  who  derides  the  whole 
subject  of  religion:  it  may  suit  the  moral  philosopher  or 
the  political  economist,  to  set  up  morality  without  faith,  and 
talk  of  driving  vice  out  of  the  land  by  force  of  a  human 
pledge,  without  any  recognition  of  the  Gospel.  But  He 
who  sitteth  in  the  heavens,  laugheth  to  scorn  the  devices  of 
those  who  would  be  virtuous  without  his  blessing;  and  his 
faithful  disciples,  remembering  that  there  is  none  good  but 
God,  will  never  admit  that  there  can  be  any  moral  or  spirit- 


LECTURE  6.]         GOOD  EFFECTED.  147 

ual  good,  separate  from  a  lieartfelt  submission  to  bis  boly 
will,  as  set  forth  in  the  only  infallible  guide,  the  Book  of 
Inspiration. 

7.  Lastly,  I  am  well  aware,  that  the  warm  advocates  of 
this  new  invention  defend  it  on  the  ground  of  its  benefits  to 
the  Church  at  large.  They  say  that  Christians  themselves 
were  often  intemperate  ;  that  Ministers  of  the  Gospel,  and 
Deacons  in  the  Church,  and  communicants  in  good  standing, 
were  carried  away  by  the  sin  of  intoxication  ;  and  therefore 
it  was  necessary  to  adopt  some  plan  to  save  them.  Hence 
we  are  told,  that  the  Church  through  all  her  borders  rejoices 
over  the  glorious  result  of  the  Temperance  reform. 

And  is  it  indeed  true,  that  the  wisdom  of  Christ  and  the 
Spirit  who  guided  his  Apostles,  left  his  Church  without  any 
remedy  against  this  vice,  until  the  nineteenth  century  ?  Had 
we  no  Bible,  no  discipline,  no  rule  of  Christian  morals  for- 
bidding even  the  appearance  of  evil,  until  the  Temperance 
Society,  like  another  Deborah — '  arose,  a  mother  in  Israel  ?' 
And  are  we  seriously  asked  to  believe,  that  Christian  men 
— yea,  Christian  Ministers,  who  could  not  be  restrained  from 
intemperance  by  the  pledge  of  those  solemn  vows,  which 
bound  them  to  the  Altar  of  God,  and  set  them  up  on  high 
before  his  people — are  now  restrained  by  the  human  pledge 
which  they  made  in  company  with  the  unbeliever?  Was 
the  promise  which  they  gave  before  heaven  and  earth,  too 
weak  ;  and  is  the  promise  given  to  their  fellow  men  effectual  ? 

If  this  be  so,  God  help  them  !  1  know  nothing  of  such 
Christians,  nor  have  1  any  confidence  in  pledges  made 
by  men,  who  cannot  be  bound  by  the  eternal  pledge  of  their 
Christian  profession.  Nay,  my  brethren,  nor  can  I  forbear  to 
add,  that  a  more  grievous  wound  was  never  given  to  Christ 
in  the  house  of  his  friends  than  this  very  allegation  :  that 
the  force  of  public  sentiment, — or  in  other  words,  the  fear  of 


148  THE  ARGUMENT        [LECTURE  6. 

man — coupled  with  a  promise  made  in  partnership  with  the 
unbeliever,  has  more  effect  in  keeping  Christians  tempe- 
rate, than  the  power  of  divine  grace,  the  menaces  of  Al- 
mighty wrath,  and  the  hope  of  everlasting  glory. 

For  my  own  part,  I  utterly  disclaim  such  a  doctrine,  as 
being  untrue  in  itself,  and  dishonorable  to  the  religion  of 
the  Redeemer.  The  Church  of  Christ  always  was,  and, 
with  all  its  faults,  it  is  to  this  hour,  the  only  sure  school  for 
temperance  and  for  every  other  virtue.  True,  there  are 
inconsistent  disciples,  and  weak  disciples,  and  there  are  for- 
malists, and  hypocrites,  and  false  brethren  now,  even  as  we 
know  there  were  in  the  days  of  the  Apostles.  For  such, 
there  is  an  ample  system  of  discipline  provided ;  and  when 
that  fails,  they  should  be  cast  out,  as  examples  to  the  rest ; 
which  severity  has  often,  in  all  ages,  been  followed  by  repent- 
ance and  return.  But  that  unworthy  Christians,  whom 
the  Church  cannot  restrain,  may  be  improved  by  any  mod- 
ern institution  of  human  discovery — that  the  Temperance 
Society  can  supply  the  deficiencies  of  the  system  of  grace, 
and  reform  those  whom  the  Gospel  found  incorrigible — 
I  do  absolutely  repel  such  assertions,  as  a  slander  on  the 
religion  of  the  Saviour.  Nor  do  I  know  of  any  concession, 
in  the  whole  history  of  the  Church,  so  well  calculated  to 
depreciate  the  value  of  the  ordinances  of  God,  and  strength- 
en the  spirit  of  Infidelity  ;  for  what,  I  beseech  you,  is  the 
Church  worth,  when  Christians,  themselves,  acknowledge 
that  it  is  no  longer  the  school  of  virtue  ? 

The  only  remaining  argument  which  I  have  heard,  is  that 
which  proposes  example  to  others,  as  a  motive,  why  Chris- 
tians should  come  forward  and  sign  the  Temperance 
pledge.  It  is  said,  that  there  may  be  many  who  will  be  in- 
duced by  this  to  do  the  same  ;  and  therefore  if  Christians 
hold  back,  they  make  themselves  accountable  for  the  con- 


LECTURE  6.]  OF  EXAMPLE,  EXAMINED.  149 

sequences  ;  from  which  some  modern  sages  have  concluded, 
that  every  man,  who  does  not  join  this  new  society,  is  a 
murderer  by  construction. 

My  brethren,  if  Christians  were  content  to  measure  their 
accountabihty  by  the  Bible,  it  would  be  well.  I  read  in 
the  concluding  sentences  of  that  blessed  book,  that  '  If  any 
man  shall  add  unto  these  things,  God  shall  add  unto  him. 
the  plagues  that  are  written  therein,  and  if  any  man  shall 
take  away  from  the  words  of  the  book  of  this  prophecy, 
God  shall  take  away  his  part  out  of  the  book  of  life.' 
From  which  I  have  always  inferred,  that  the  revelation  of 
the  Almighty  was  complete  ;  that  his  system  was  perfect,  as- 
suredly not  to  be  improved  by  the  moral  contrivances  of  the 
nineteenth  century.  Hence,  the  example  which  Christians 
are  to  set  in  the  world,  must  be  learned  from  the  Bible. 
'  Let  your  light  so  shine  before  men,'  saith  our  Lord,  '  that 
they  may  see  your  good  works,  and  glorify  your  Father 
which  is  in  heaven.'  Christians  are  under  the  most  solemn 
pledge  already  to  be  sober,  temperate,  upright,  and  pure 
before  all  men  ;  not  on  worldly,  but  on  religious  principles, 
for  the  very  purpose  of  converting  others,  by  their  moral 
superiority.  The  worldling  has  no  right  to  place  them  on 
a  level  with  himself,  as  if  they  were  equally  unpledged. 
The  worldling  has  no  right  to  say  to  the  Christian, '  Sign  this 
pledge,  and  I  will  sign  it  also  :'  because  he  knows  that  the 
Christian  is  under  a  higher  and  holier  pledge,  by  the  very 
terms  of  his  Christian  discipleship  ;  and  if  he  is  false  to  that 
pledge,  it  is  absurd  to  expect  that  he  will  be  true  to  any 
other.  The  example,  therefore,  which  the  Christian  is 
bound  to  exhibit,  is  the  union  of  faith  with  practice,  not  an 
example  which  sets  up  practice  by  itself  without  any  refer- 
ence to  faith  at  all.  Consequently,  the  Christian  could  not 
be  expected  to  unite  with  the  unbeliever  in  the  new  Tem- 

13* 


150  CHRISTIANS    BOUND  [LECTURE  6. 

perance  Society,  because  he  already  belongs  to  that  far 
better  and  older  society  which  provides  for  Temperance, 
and  for  every  other  virtue — the  Church  of  the  living  God. 
I  have  now  considered,  my  brethren,  all  the  points  in- 
volved in  this  interesting  and  exciting  subject ;  and  trust  that 
I  have  shewn  sufficient  reason  to  justif}'  the  prevaihng  sen- 
timent of  Episcopalians,  in  declining  to  be  connected  with 
the  Temperance  Reform.  It  is  not  because  we  do  not  love 
temperance  ;  it  is  not  because  we  do  not  loath  and  detest 
the  disgusting  and  abominable  vice  of  drunkenness ;  nei- 
ther is  it  because  we  have  any  objections  to  the  operations 
of  the  Temperance  Society,  if  it  were  considered  a  mere 
worldly  contrivance  for  the  benefit  of  those  who  will  not 
submit  to  the  yoke  of  the  Gospel.  As  a  political,  or  a 
medical,  or  a  dietetic,  or  a  social,  or  a  commercial  improve- 
ment, we  have  not  one  word  to  say  against  it ;  but  shall  re- 
joice, as  much  as  others,  to  hear  of  any  temporal  good 
vrhich  it  can  perform.  But  we  protest  against  it,  in  a  re- 
ligious aspect,  altogether.  We  protest  against  improve- 
ments made  upon  the  Gospel  or  the  Church,  in  the  nine- 
teenth century  of  the  Christian  era.  We  protest  against 
the  claims  of  new  inventions  in  Christian  morals,  and 
equally  against  that  morality,  which  the  infidel  sets  up  by 
itself,  without  any  reference  to  Christ,  or  any  acknow- 
ledgement of  his  divine  authority.  In  a  word,  we  adhere 
in  this,  as  in  every  other  point,  to  the  Scriptures,  and  to  the 
Church  which  the  Apostles  planted.  To  the  celestial 
standard  here  laid  down  for  us,  God  forbid  that  we  should 
presumptuously  add  any  thing.  From  that  only  perfect 
system,  God  forbid  that  we  should  dare  to  take  any  thing 
away.  If,  in  the  natural  body  of  the  Lord's  creating,  the 
removing  a  single  limb  mutilates,  and  the  adding  a  super- 
fluous one  deforms — O  how  careful  should  Christians  be  of 


LECTURE   6.]  BY  THE  GOSPEL.  151 

that  body  of  Christ,  the  Church,  that  it  be  preserved  in 
the  beautiful  symmetry  which  the  Saviour  impressed  upon 
it,  without  being  marred  by  the  destruction  of  its  original 
members  on  the  one  hand,  or  disfigured  by  human  additions 
on  the  other. 

That  Church,  my  brethren,  is  the  true  school  of  virtue, 
the  true  Temperance  Society,  the  true  preservative  from 
all  the.  vices  which  infest  our  miserable  world  ;  because  the 
Almighty  Saviour  is  its  guide,  its  pledges  are  blessed  by  the 
power  of  God,  and  its  rewards  are  pre-eminent  in  temporal 
comfort,  and  eternal  joy.  Away  from  Christ,  you  can  have 
no  safety.  Out  of  his  Church  you  can  have  no  peace. 
There  is  no  righteousness  but  his,  which  can  ultimately 
avail  you  ;  there  is  no  morahty  but  that  of  his  Gospel,  which 
can  abide  the  judgment  of  the  great  day.  You  may  live  a 
poor,  despised,  and  loathsome  victim  of  intemperance,  and 
die  in  all  the  circumstances  of  gross  abomination— you  may 
live  a  wealthy,  honored  and  envied  example  of  worldly 
prosperity,  and  die  in  the  midst  of  praise  and  regret :  but 
if  you  have  not  returned  to  God  by  the  way  of  his  own 
appointment — if  you  have  not  sought  his  forgiveness  through 
repentance  and  faith — if  you  have  not  subdued  your  re- 
bellious will,  and  taken  the  blessed  yoke  of  Christ  upon  you, 
and  given  your  inmost  hearts  to  him  who  bought  you  to 
himself  with  his  own  precious  blood, — I  testify  to  you,  in  his 
name,  that  equal  destruction  will  be  your  portion.  The 
pruning  of  a  single  branch  is  nothing,  when  the  whole  tree 
needs  to  be  grafted — the  damming  up  a  single  stream  is 
nothing,  when  the  fountain  must  be  cleansed  :  and  the  out- 
ward reformation  of  a  single  vice  is  nothing,  while  the 
heart  continues  unsanctified,  and  the  curse  of  God  still 
hangs  over  the  soul.  May  you  all,  my  brethren,  be  led  to 
that  only  remedy  for  all  evil,  the  religion  of  the  Saviour ; 


152  CONCLUSION.  [lecture  6. 

and  may  the  blessed  fruits  of  his  Spirit,  love,  joy,  peace, 
goodness,  faith,  meekness  and  temperance,  prove  to  those 
around  you,  the  sincerity  of  your  profession;  lead  you  in 
happiness  and  safety  to  the  close  of  your  earthly  pilgrim- 
age ;  and  place  you,  in  eternal  triumph,  at  his  own  right 
hand. 


LECTURE   VII. 


1  Cor.  XIV.  15. 


I  WILL  PRAY  WITH  THE  SPIRIT,  AND  I  WILL  PRAY  WITH  THE  UNDERSTANDI^fG 
ALSO  ;  I  WILL  SL\G  WITH  THE  SPIRIT,  AND  I  WILL  SING  WITH  THE  UNDER- 
STANDING ALSO. 

The  greatest  privilege,  my  brethren,  which  the  merciful 
Creator  could  bestow  upon  his  creatures,  is  the  permission 
to  hold  communion  with  him  ;  to  enter,  as  it  were,  into  the 
presence  of  his  ineffable  Majesty ;  to  render  him  the  offer- 
ing of  our  fervent  gratitude  and  praise ;  to  pour  out  our  sup- 
plications before  his  throne  of  grace  ;  to  present  our  wants, 
our  desires,  our  hopes,  our  fears,  our  interests,  to  his  kind 
and  condescending  attention  ;  and  to  know  that  we  can  do 
all  this  with  the  assurance  of  his  parental  love  to  hear  and 
answer  our  petitions ;  yea,  the  positive  promise  that  we 
shall  receive  what  we  ask,  if  we  only  ask  in  faith  and  hu- 
mility of  soul.  O  !  what  honor  has  earth  to  grant,  worthy 
to  be  compared  with  this  honor ;  what  dignity  can  the  world 
confer,  worthy  to  be  balanced  for  a  moment  against  this 
blessed  audience  with  the  King  of  kings. 

This  privilege  of  divine  worship,  has,  therefore,  with  the 
highest  reason,  been  always  reckoned  of  primary  impor- 
tance to  the  Church  of  God ;  not  only  in  the  private  tem- 
ple of  each  particular  heart,  to  be  constantly  exercised  by 
the  sacred  work  of  pious  meditation,  and  the  unuttered  mel- 
ody of  thankfulness  and  love — not  only  to  be  more  period- 
ically used  at  the  opening  and  close  of  every  day,  in  the 


154  THE  USE  OF  [lecture  7. 

secret  chamber,  and  at  the  domestic  altar — but  pubhcly,  by 
the  assembled  congregation,  at  those  consecrated  seasons 
which  the  word  of  the  Lord  has  set  apart  for  his  more  especial 
service.  Hence,  the  sanctuary  of  God  was  called  the  house 
of  prayer;  and  the  times,  the  persons,  the  hours,  the  lan- 
guage, and  every  minute  circumstance  connected  with  this 
solemn  service,  were  from  the  earliest  days,  arranged  with 
the  most  scrupulous  regard  to  the  sublime  and  awful  nature 
of  the  duty,  and  the  rules  deemed  most  acceptable  to  the 
will  of  the  Most  High. 

The  peculiar  mode,  hovrever,  in  which  we  conduct  this 
all-important  portion  of  our  religious  service,  is  a  favorite 
topic  of  objection  with  many  of  our  Christian  brethren. 
They  accuse  us  of  using  Popish  garments,  and  of  tying 
ourselves  to  a  form  ;  they  think  our  Liturgy  is  blameable 
for  tedious  length,  and  wearisome  repetition  ;  and  they  im- 
agine that  the  extemporaneous  mode  of  worship  has  the 
best  sanction  from  the  word  of  God,  and  is  by  far  the  most 
favorable  to  Scriptural  and  devotional  feeHng.  Let  us, 
therefore,  in  the  present  lecture,  consider  these  several 
topics  ;  and  ascertain,  by  something  better  than  mere  asser- 
tion, whether  our  standard  of  the  Scriptural  and  Apostolic 
rule,  will  not  support  us  in  this  thing  also. 

It  will,  perhaps,  be  the  most  convenient  distribution  of 
the  subject,  if  I  examine  first,  the  use  of  our  ministerial 
garments ;  secondly,  the  restricting  our  public  worship  to  a 
form  ;  thirdly,  the  principles  on  which  our  Liturgy  is  con- 
structed ;  and  fourthly,  the  appropriate  practice  of  our  con- 
o;regations. 

To  our  friends  and  to  our  foes,  my  brethren,  these  top- 
ics should  be,  if  not  equally,  yet  deeply  interesting.  Our 
friends  should  know  the  arguments  in  favor  of  what  they 
admire,  in  order  that  they  may  justify  their  preference  to 


LECTURE  7.]  MINISTERIAL  GARMENTS.  155 

their  own  consciences  :  and  our  foes  should  hear  the  other 
side  before  they  condemn^  lest  they  find  themselves  guilty 
of  false  judgment ;  remembering  that  divine  Teacher  who 
said  '  with  what  judgment  ye  judge,  ye  shall  be  judged;  and 
with  what  measure  ye  mete,  it  shall  be  measured  to  you 
again.' 

1.  The  use  of  garments,  since  the  fall,  may  be  consider- 
ed an  act  of  necessity  ;  a  necessity  which  is,  indeed,  the  off- 
spring of  sin  and  shame,  but  which  is  not  the  less  real  and 
positive.  In  this  fact,  however,  there  is  no  argument  ap- 
plicable to  the  question  except  one  ;  and  that  one,  a  liber- 
al mind  would  think  sufficient  at  least  to  stop  the  mouth  of 
censure.  For  since  some  garment  is  necessary  for  the  min- 
istry, why  should  they  not  be  at  liberty  to  wear  it  of  one 
form  or  of  one  color,  as  well  as  of  another?  Is  it  worth 
while  to  carp  at  a  body  of  Christians,  because  their  Pastors 
appear  clothed  in  a  white  Surplice,  or  in  a  black  robe  ?  A 
peculiarity  like  this,  which,  even  at  worst,  is  innocent,  and 
cannot  be  accused  of  violating  any  principle  of  law  or  order, 
would  surely  pass  without  the  bitterness  of  Chiistian  scorn, 
if  unhappily  so  many  good  people  had  not  fancied,  that  the 
'  seat  of  the  scorner'  had  become  a  necessary  appendage  to 
their  religion. 

But  a  second  application  of  garments  soon  grew  out  of 
the  distinctions  between  the  various  offices  of  men  ;  and 
from  the  earliest  periods  of  which  we  have  any  account,  the 
outward  clothing  was  so  ordered  as  to  indicate  the  authori- 
ty and  station  of  the  wearer.  Hence,  over  the  whole  world, 
the  costume  of  princes,  governors,  judges,  and  physicians, 
became  peculiar.  And  specially  the  priesthood  and  the 
army  were  distinguished  by  their  apparel,  from  those  around 
them.  The  spirit  of  modern  innovation,  which  is  not  al- 
ways synonimous  with  improvement,  has  banished  a^reat 


156  THE  USE  OF  [lecture  7. 

deal  of  this  observance  from  our  Republic ;  but  still,  even 
here,  there  is  much  of  it  remaining,  and  more  or  less  will 
remain  to  the  end  of  time. 

Thus,  at  our  own  Republican  capitol,  public  occasions 
demand  a  considerable  attention  to  the  propriety  of  costume. 
The  Judges  of  the  Federal  Court  of  error,  wear  a  black 
gown  on  the  bench.  The  great  majority  of  our  Colleges 
preserve  the  collegiate  apparel,  and  are  punctilious  in  its 
use.  Public  societies  on  anniversary  days,  are  commonly 
distinguished  by  scarfs,  or  badges,  or  ribbons,  designed  to 
indicate  the  membership  or  offices  of  individuals.  Reso- 
lutions are  passed  by  legislative  and  other  bodies,  to  wear 
crape,  as  a  sign  of  mourning.  Lastly,  we  may  note  the 
strict  adherence  of  the  navy  and  the  army  to  a  professional 
dress,  when  on  duty — and  this,  too,  not  without  a  sufficient 
attention  to  the  attraction  of  ornament — and  surely,  the 
whole,  together,  shews  that  those  who  mock  at  our  peculiar- 
ity of  ministerial  apparel,  have  a  far  larger  field  of  reforma- 
tion open  before  them,  in  other  parts  of  the  community  ;  on 
which,  I  fear,  they  have  not  even  begun  to  labor,  and  yet 
demanding  the  friendly  application  of  their  sarcasms  and 
their  jests,  quite  as  urgently  as  any  of  the  customs  of  the 
Church. 

With  us,  however,  the  use  of  ministerial  garments  is  not 
a  matter  of  taste  nor  of  fancy.  It  is  a  branch  of  our  fideli- 
ity  to  the  Scriptures  and  to  the  Primitive  Church,  and 
stands  on  the  very  same  ground  with  all  our  other  peculi- 
arities. Let  me,  then,  proceed  to  shew  this  part  of  our  ar- 
gument, as  the  chief  recommendation  to  all  who  reverence 
their  Bible. 

The  only  occasion  on  which  it  pleased  the  Almighty  to 
regulate  the  minute  details  of  his  earthly  worship,  was 
whea  his  ancient  people  of  Israel  were  organized  by  the 


LECTURE   7.]  MINISTERIAL  GARMENTS.  157 

instrumentality  of  Moses,  to  be  a  kingdom  of  priests  and  a 
holy  nation.  And  among  the  commands  then  given,  we 
find  express  directions  for  the  holy  garments  of  Aaron  and 
his  sons.  The  thirty-ninth  chapter  of  the  book  of  Exodus, 
describes  at  length  the  splendid  vestments  of  the  High 
Priest,  to  which  it  does  not  appear  that  there  was  any  thing 
similar  in  the  Primitive  Church,  perhaps  because  it  was 
supposed,  that  the  splendid  and  glorious  ornaments  of  his 
attire  were  designed  as  emblematical  allusions  to  Christ,  the 
great  High  Priest  of  his  people.  But  in  the  twenty  seventh 
verse,  we  find  the  other  clothing  ordered  for  Aaron's  sons 
together  with  himself,  set  forth  as  being  of  fine  linen,  with- 
out jewels,  gold,  or  any  other  ornament ;  and  this  garment 
w^e  frequently  read  of  in  other  parts  of  the  Scriptures  under 
the  name  of  a  linen  ephod,  as  being  peculiarly  consecrated 
to  the  public  services  of  religion. 

How  the  practice  stood  before  this,  we  have  no  means 
of  ascertaining  ;  but  from  the  time  of  this  express  ordinance, 
it  continued,  until  the  overthrow  of  the  temple  of  Jerusa- 
lem, in  the  first  century  of  the  Christian  era,  to  be  regarded 
as  one  of  the  established  and  sacred  rules  of  the  Deity 
himself,  under  the  Mosaic  dispensation. 

Now  it  is  evident,  as  we  had  occasion  to  observe  in  the 
third  lecture,  that  the  Apostles,  being  themselves  Israel- 
ites, bred  up  with  the  deepest  reverence  for  the  Old  Tes- 
tament, and  justly  desirous  to  avoid  any  unnecessary  change 
which  might  shock  the  habits  and  wound  the  feelings  of  the 
Jewish  converts,  would,  of  course,  retain  as  many  of  the 
details  of  the  former  system  as  they  could.  That  system 
was  of  God  ;  no  authority  could  change  it,  but  his  alone. 
Christ  came  not  to  destroy,  but  to  fulfil.  It  is  too  manifest 
to  require  argument,  that  a  vast  deal  of  prejudice  and  op- 
position would  have   been  excited  in   the  first  Church  at 


158  THE  USE  OF  [lecture   1. 

Jerusalem,  had  the  Apostles  shewn  the  slightest  disregard 
to  the  long  cherished  and  sacred  habits  of  the  previous 
dispensation  ;  and  on  the  other  hand,  no  imaginable  argu- 
ment could  be  advanced  in  favor  of  such  a  course.  The 
result,  therefore,  in  the  Jewish  branch  of  the  Church,  seems 
obvious  and  plain,  that  the  garment  used  by  the  ministry 
would  be  conformed  to  the  existing  custom. 

But  Christ  Jesus  was  Lord  both  of  Jew  and  Gentile. 
His  Church  was  to  be  gathered  out  of  all  nations.  And 
when  the  Apostle  Paul  came  to  settle  the  minute  details 
of  worship  among  the  Gentile  converts,  the  same  question 
would  arise,  and  be  settled  precisely  in  the  same  way. 
True,  the  Gentiles  were  free  from  the  ceremonial  law  of 
meats  and  drinks  ;  but  they  were  not  free  from  the  law  of 
Christian  expediency,  which  required  that,  as  far  as  possi- 
ble, the  customs  of  the  Churches  should  be  one  and  the 
same.  Hence,  when  the  inquiry  was  made,  In  what  sort 
of  garment  should  the  ministers  of  Christ  stand  to  lead  the 
devotions  and  dispense  the  sacraments  of  his  perfect  sys- 
tem ?  the  obvious  answer  would  be,  In  the  same  that  the 
great  Head  of  the  Church  has  of  old  commanded — the 
linen  ephod.  Every  reason  of  reverence,  of  custom,  of 
expediency,  was  for  it;  without  the  possibility  of  suggesting 
one  upon  the  other  side. 

With  this  simple  conclusion,  the  history  of  the  Primi- 
tive Church  fully  concurs.  It  is  related  that  the  use  of 
white  garments  was  even  extended  to  newly  baptised  per- 
sons, who  wore  them  for  seven  days  in  succession,  after  they 
had  devoted  themselves  to  the  Redeemer  and  had  received 
this  sacrament  of  adoption  into  his  family.  And  as  the  day 
of  Pentecost  was  the  favorite  day  for  baptism,  (because,  on 
that  day  the  first  Christian  Church  of  three  thousand  souls 
were  baptised  by  the  Apostles,)  the  name  of  Whit  Sunday, 


LECTURE  7.]  MINISTERIAL  GARMENTS.  159 

that  is,  White  Sunday,  was  early  appHed  to  it,  on  account 
of  the  grent  number  who  appeared  in  white  on  that  day,  as 
candidates  for  the  sacred  ordinance.  The  same  simple  lin- 
en ephod  has  descended  through  the  Greek  and  Roman 
Churches  to  our  own  time,  being  used,under  its  more  mo- 
dern name  of  Surplice,  not  only  by  the  ministry,  but  also 
by  the  choristers,  in  the  Cathedral  Churches  of  Europe. 

We  see,  then,  my  brethren,  that  the  origin  of  this  white 
Hnen  garment,  was  the  command  of  God  by  his  servant 
Moses  ;  that  the  Apostolic  Church  inherited  it,  in  a  right 
line,  from  the  Church  of  Israel,  and  consecrated  it  to  the 
same  purpose,  namely,  the  service  of  God  in  his  earthly 
Sanctuary. 

That  this  statement  is  not  peculiar  to  Episcopalians,  may 
be  seen  by  any  one  who  will  consult  the  well  known  com- 
mentary of  the  learned  Adam  Clarke,  so  highly  esteemed 
by  our  Methodist  brethren. 

But  this  white  surplice,  worn  by  our  ministry  in  obedi- 
ence to  the  primitive  custom  derived  from  the  Word  of 
God,  has  a  further  recommendation  to  the  Christian,  de- 
rived from  its  emblematic  and  spiritual  signification.  It  is 
to  be  observed,  that  it  is  not  worn  in  the  pulpit,  but  in  the 
desk,  and  in  the  administration  of  the  Sacraments.  The 
office  appropriate  to  the  pulpit  is  the  addressing  the  Gos- 
pel to  our  fellow  sinners  ;  the  terrors  of  the  law — the 
awful  dangers  of  the  impenitent — the  unmasking  the  in- 
ward deformities  of  the  irreligious  heart — the  certainty  of 
death,  and  the  horrors  of  the  future  judgment  to  those 
who  reject  the  blessings  of  redemption — these  form  the 
chief  topics  of  the  Preacher's  exhortations  ;  and  a  black 
robe  is  a  garment  well  suited  to  a  task  which  is  mainly  de- 
signed to   awaken  the  careless  and  the  worldly  from  their 


160  THE   USE  OF  [lecture  7. 

fatal  slumber.  But,  in  truth,  the  black  garment  which 
custom  has  established  so  generally  amongst  Protestant 
Churches,  belongs  not  so  much  to  the  Church  as  to  the 
University.  I  am  ignorant  of  any  authority  for  its  use,  ei- 
ther in  Scripture  or  in  primitive  antiquity,  and  must  ac- 
knowledge it  to  be  one  of  the  kw  points  in  which  the  Church 
has  yielded  to  a  practice  no  older  than  the  era  of  the  Re- 
formation. 

The  office  appropriated  to  the  desk,  the  font,  and  the 
altar,  however,  are  of  a  different  character;  for  they  are  ad- 
dressed not  so  much  to  men,  as  to  God.  To  him  we  lift 
the  voice  of  prayer,  to  him  we  raise  the  chant  of  praise,  to 
him  we  dedicate  the  convert  in  baptism,  to  him  we  offer 
the  consecrated  elements,  and  with  them  present  our  souls 
and  bodies  in  the  Eucharist.  And,  therefore,  the  putting 
on  a  white  garment  as  a  preparation  for  these  acts  of  wor- 
ship, is  intended  to  remind  us  of  many  interesting  and  af- 
fecting points  in  the  character  of  our  holy  religion. 

It  reminds  us  of  the  robe  of  Christ's  righteousness,  the 
wedding  garment  of  the  Lamb  of  God,  in  which  we  must 
appear  in  the  great  day,  if  we  would  obtain  justification  be- 
fore the  eternal  throne.  And  to  this  we  find  a  striking  allu- 
sion in  the  book  of  Revelation  ( xix.  8.)  '  The  marriage  of  the 
Lamb  is  come,'  saith  the  heavenly  host,  '  and  his  wife  hath 
made  herself  ready.  And  to  her  was  granted  that  she 
should  be  arrayed  in  fine  linen,  clean  and  white  ;  for  the 
fine  linen  is  the  righteousness  of  the  Saints.' 

It  reminds  us  that  the  cleansing  and  purifying  the  sinner, 
depends  on  the  blessed  sacrifice  of  atonement.  One  of  the 
elders  in  the  vision  of  St.  John  said  unto  him,  (Rev.  vii.  13.) 
'  What  are  these  which  are  arrayed  in  white  robes,  and 
whence  came  they  ?'  '  And  I  said  unto  him,'  saith  the  Apos- 
tle, '  Sir,  thou  knowest.     And  he  said  unto  me,  these  are 


LECTURE  7.]  MINISTERIAL  GARMENTS. 


161 


they  which  came  out  of  great  tribulation,  and  have  washed 
their  robes,  and  made  them  white  in  the  blood  of  the 
Lamb.' 

It  reminds  us  of  the  future  glory  of  the  Redeemed : 
(Rev.  iii.  4. )  '  They  shall  walk  with  me  in  white  ;'  saith 
the  Saviour,  '  for  they  are  worthy.  He  that  overcometh, 
the  same  shall  be  clothed  in  white  raiment ;  and  I  will  not 
blot  out  his  name  out  of  the  book  of  hfe,  but  I  will  confess 
his  name  before  my  Father  and  before  his  angels.'  And 
again,  (vii.  9.)  'I  beheld,'  saith  the  Apostle,  <  and  lo,  a 
great  multitude,  which  no  man  could  number,  of  all  nations, 
and  kindred;  and  people,  and  tongues,  stood  before  the 
throne,  and  before  the  Lamb,  clothed  with  white  robes,  and 
palms  in  their  hands ;  and  cried  with  a  loud  voice,  saying, 
Salvation  to  our  God  which  sitteth  upon  the  throne,  and 
unto  the  Lamb.' 

It  reminds  us,  lastly,  of  the  frame  of  heart  with  which 
we  should  approach  the  Majesty  of  the  Eternal  Sovereign. 
As  black  clothing  is  an  expressive  emblem  of  mourning  and 
grief,  so  white  clothing  is  an  emblem  of  purity  and  joy. 
And  what  purity  should  he  attain  who  is  allowed  to  enter 
into  the  sanctuary  of  the  God  of  holiness — what  solemn  joy 
should  he  feel  who  is  permitted  to  offer,  before  the  King 
of  Heaven,  an  acceptable  sacrifice  of  prayer  and  praise! 
Yea,  what  a  rapturous  sense  of  our  Christian  privileges 
should  we  realize,  when  we  are  encouraged  to  'come  be- 
fore his  presence  with  thanksgiving,  and  show  ourselves 
glad  in  him  with  psalms.'  Surely,  my  brethren,  we  ought 
not  lightly  to  esteem  any  outward  custon)  which  may  as- 
sist to  recal  our  minds  to  this  temper  of  devotion ;  nor  can 
we,  to  gratify  either  ignorance  or  spleen,  consent  to  cast 
aside  this  relic  of  the  Primitive  Church,  estabhshed  original- 
ly by  the  God  of  Israel,  adopted  in  his  own  word  as  one 


162  OBJECTION  [lecture  7. 

of  the  emblems  of  heaven,  and  handed  down  to  us  through 
thirty  four  centuries  of  veneration. 

It  is  objected,  however,  that  the  surplice  is  a  rag  of  Po- 
pery, and  Dr.  Priestly  goes  still  farther  back,  in  deriving  it 
from  the  white  robes  worn  by  the  Egyptian  priests  of  Isis. 
It  is  a  pity  the  Philosopher  forgot,  that  the  oldest  account 
of  the  priests  of  Isis  is  not  within  one  thousand  years  so  an- 
cient as  the  Mosaic  dispensation :  besides  which,  it  is  the 
height  of  absurdity  to  imagine,  that  the  Church  of  Christ 
would  borrow  a  practice  from  the  heathen,  when  the  same 
tiling  lay  before  their  eyes  in   the  book  of  God,  as  one  of 
the  commands  given  by  himself  to  his  own  peculiar  people. 
But  truly,  we  value  the  one  assertion  just  as  much  as  w^e 
do  the  other ;  and  the  only  concern  we  feel  in  such  allega- 
tions, arises  from  the  regret  with  which  we  view  the  temper 
of  our  friends.    They  ought  to  know,  that  the  eloquence  of 
ridicule  on  any  topic  connected  with  divine  worship,  is  to- 
tally out  of  character  among  religious  men.     As  to  the  mat- 
ter of  fact,  it  is  very  true,  that  the  Church  of  Rome  retains 
this  garment;  and  it  is  equally  true  that  Christians  who  love 
the  authority  of  the  Bible,  should  rejoice  to  find  in  that 
Church  and  in  every  other,  as  much  as  possible  of  Scrip- 
tural practice,  in  all  things.     Nor  do  I  know  a  manifesta- 
tion of  more  pitiable  weakness  and  prejudice,  than  the  lay- 
ing aside  a  precept  of  the  Lord  or  a  practice  of  the  Apostles, 
purely  through  a  spirit  of  contradiction  to  the  Church  of 
Rome.     For  our  own  part,  we  neither  adopt  any  thing  be- 
cause the  Church  of  Rome  recommends  it,  nor  do  we  cast 
it  aside,  for  that  reason  only.     We  go  to  the  Word  of  God 
for  our  first  principles ;  we   take  the  records  of  Primitive 
antiquity,  during  the  three  first  centuries,  for  our  next  au- 
thority ;  and  if  we  can  establish  our  course  by  these,  we 


LECTURE  7.]  ANSWERED.  163 

shall  not  be  turned  out  of  it  by  the  senseless  clamor  about 
priests  of  Isis,  or  rags  of  Popery. 

In  the  matter  of  church  garments,  however,  any  one  who 
is  at  all  conversant  with  the  usages  of  our  Roman  brethren, 
knows  that  there  is  a  vast  display  of  gorgeous  magnificence 
in  the  dress  of  their  priesthood  which  we  never  use.  The 
ancient  Surplice  is  chiefly  worn  by  their  assistants.  As 
in  every  thing  else  they  went  beyond  the  limits  of  primitive 
simplicity,  so  was  it,  emphatically,  in  this.  Hence,  in  their 
more  important  religious  services,  crimson,  and  gold,  and 
embroidery,  dazzle  the  c}'es  of  the  beholder  ;  and  they 
would,  probably,  disdain  the  plain  and  unadorned  customs 
of  our  Church,  as  much  as  our  Protestant  brethren  on  the 
other  side  cry  out  upon  its  extravagance.  In  most  subjects, 
experience  proves,  that  the  opinion  condemned  alike  by  two 
opposite  extremes,  is  usually  nearest  to  the  truth.  And  if 
we  had  no  better  evidence  in  the  question,  the  fact,  that 
we  are  about  as  far  removed  from  the  splendor  of  the  Ro- 
manist on  the  one  hand,  as  we  are  from  the  every-day  ha- 
biliments of  the  Puritan  on  the  other,  would,  alone,  form  a 
strong  presumption  in  our  favor. 

2.  But  I  proceed  to  the  second  topic  of  objection,  viz, 
the  restricting  our  public  devotions  by  a  form.  And  here, 
as  in  every  other  question  of  religion,  we  rest  our  justifica- 
tion on  the  authority  of  the  Word  of  God  in  the  first  place, 
and  the  practice  of  the  Primitive  Church  in  the  next. 

The  use  of  forms  of  devotion  occurs  in  the  oldest  part 
of  the  Bible.  Thus,  on  the  deliverance  of  Israel  from  the 
Egyptians  ;  (Exod.  xv.  1.)  we  meet  with  a  psalm  of  thanks- 
giving unto  the  Lord,  delivered,  too,  in  the  manner  still 
used  by  us,  for  it  was  done  by  responses  :  (v.  2.)  Miriam 
and  the  women  of  Israel,  '  answered '  Moses  and  the  men, 
*  Sing  ye  to  the  Lord,  for  he  hath  triumphed  gloriously,  the 


164  FORMS  OF  [lecture  7. 

horse  and  his  rider  hath  he  thrown  into  the  sea.'  In  the 
case  of  wives  suspected  by  the  jealousy  of  their  husbands ; 
(Num.  V.  19.  23.)  in  the  case  of  a  man  found  murdered, 
without  any  proof  as  to  the  criminal ;  and  in  the  case  of 
those  refusing  to  marry  their  brother's  widow,  (Deut.  xxv. 
9.)  express  forms  of  words  are  set  down.  When  the  ark 
set  forward,  a  form  was  used,  (Num.  x.  35.)  '  Rise  up 
Lord,  and  let  thine  enemies  be  scattered  ;  and  let  them 
that  hate  thee  flee  before  thee.'  And  when  it  rested,  we  find 
another  form,  '  Return  O  Lord,  unto  the  many  thousands 
of  Israel.'  The  solenm  benediction  of  the  High  Priest 
was  another  form,  expressly  dictated  by  the  Deity.  For 
the  Lord  spake  unto  Moses,  that  in  this  wise,  Aaron  and 
his  sons  should  bless  the  children  of  Israel,  (Num.  vi.  23.) 
•  saying  unto  them,  The  Lord  bless  thee,  and  keep  thee ; 
the  Lord  make  his  face  shine  upon  thee,  and  be  gracious 
unto  thee  ;  the  Lord  lift  up  his  countenance  upon  thee,  and 
give  thee  peace.'  And  to  the  use  of  this  form  the  Al- 
mighty attached  this  promise  :  '  They  shall  put  my  name,' 
saith  he,  'upon  the  children  of  Israel,  and  I  will  bless 
them.'  Again,  in  the  twenty-first  chapter  of  Deuterono- 
my, we  find  a  form  laid  down,  in  which  the  elders  of  the 
city  should  purge  themselves  from  suspicion,  when  a  man 
was  found  killed  in  the  vicinity,  and  the  slayer  was  un- 
known. Again,  in  the  twenty-sixth  chapter  of  Deut.  we 
find  sundry  forms  detailed  at  length ;  one,  for  the  worship- 
per who  brought  his  basket  of  first-fruits,  as  an  offering  to 
the  Lord  ;  another,  for  him  who  had  made  an  end  of  tithing 
all  his  increase,  and  had  given  it  to  the  Levite,  the  stran- 
ger, the  fatherless,  and  the  vi^idow  ;  and  again,  in  the  follow- 
ing chapter,  we  have  another  set  form  for  the  priests  and 
people,  in  which  the  law  was  put  into  the  language  of  a  curse 
upon  the  transgressors,  the  very  words  to  be  uttered  by  the 


LECTURE   7.]  WORSHIP.  165 

priests  prescribed,  and  all  the  people  commanded,  at  the  end 
of  every  clause,  to  say  Amen. 

In  the  book  of  Psalms,  we  have  another  full  example  of 
the  principle  of  worship  by  set  forms  ;  for  David,  the  inspi- 
red Psalmist  of  Israel,  divided  theLevites,  (1  Chron.  23.) 
into  courses  to  wait  upon  the  tabernacle,  and  amongst  their 
duties,  they  were  (v.  30.)  '  To  stand  every  morning  to 
thank  and  praise  the  Lord,  and  likewise  at  even.'  The 
same  thing  is  recognised  in  the  history  of  the  pious  Heze- 
kiah,  who  re-appointed  the  courses  of  the  priests  and  the 
Levites,  (2  Chron.  xxxi.  2.)  '  to  minister,  and  to  give 
thanks,  and  to  praise  in  the  gales  of  the  tents  of  the  Lord.' 
And  the  book  of  Psalms  was  divided  into  portions  for  this 
very  purpose,  a  custom  also  retained  by  us  to  this  day. 

It  is  generally  agreed  by  the  learned,  that  long  before 
the  coming  of  the  Saviour,  the  entire  worship  of  the  Tem- 
ple and  the  Synagogue  was  arranged  in  a  set  form.  The 
origin  of  the  Jewish  Liturgy,  is  attributed,  by  their  own 
Rabbins,  to  the  men  of  the  great  Synagogue,  some  centu- 
ries before  the  Christian  era.     (a)  Certain  it  is,  that  their 

(a)  In  Buxtorf's  famous  work  upon  the  Jewish  Synagogue,  he  speaks  of 
a  favorite  form  of  prayer  among  the  Jews,  called  Schemoneh  Esreh, 
'or  the  eighteen,  because  it  contains  as  many  distinct  thanksgivings.  The 
Rabbi  Bechai  writes  concerning  this  prayer:  Be  it  known  to  you  that 
from  the  time  of  Moses  to  the  men  of  the  great  Synagogue  there  was 
no  certain  and  equal  order  and  form  of  prayer  among  the  Israelites,  but 
every  one  arranged  his  own  prayer,  and  delivered  it  according  to  his  in. 
dividual  knowledge,  wisdom,  and  eloquence,  until  the  men  of  the  great 
Synagogue  came,  and  prepared  this  prayer  called  Schmon'  esre,  in  or- 
der that  the  Israelites  might  have  an  equal  and  common  form  of  prayer; 
for  which  cause,  also,  they  expressed  it  in  the  most  simple  and  intelligi- 
Lie  language,  lest  the  mind  and  understanding  should  be  confused  in  the 
nieaning  of  words,  and  in  order  that  all  the  Israelites,  as  well  the  learned 
and  wise,  as  the  more  rude  and  ignorant,  might  use  this  form.  Great 
was  the  wisdom  used  in  its  composition,'  &c.* 

»  Johan.  Buxtorf.  Patris,  Synag.  Jud.  Terl.  edit.  A.  D.  1712.  Cap.  1". 


166  THE  lord's  prayer.  [lecture  7. 

Synagogue  worship,  all  over  the  world,  at  the  present  day, 
is  upon  the  same  principle,  and  there  appears  no  reason 
whatever  to  doubt  that  it  was  Liturgical  or  in  a  set  form, 
during  the  earthly  sojourn  of  the  great  Redeemer,  and  was 
therefore,  sanctioned  by  himself  in  person.  Enough  is  re- 
corded in  the  New  Testament  to  substantiate  this  position, 
as  a  brief  examination,  I  trust,  will  plainly  shew. 

In  the  eleventh  chapter  of  St.  Luke's  Gospel,  we  read 
that  as  our  Lord  was  '  praying  in  a  certain  place,  when  he 
ceased,  one  of  his  disciples  said  unto  him  :  Lord,  teach  us 
to  pray,  as  John  also  taught  his  disciples,  and  he  said  unto 
them,  when  ye  pray,  say.  Our  Father  which  art  in  heaven, 
hallowed  be  thy  name,'  proceeding  throughout  with  that 
beautiful  and  comprehensive  form,  which  the  Church  has 
ever  since  retained  under  the  name  of  the  Lord's  prayer, 
because  it  was  dictated  by  the  Saviour. 

Now  this  single  passage  seems  to  my  mind  conclusive  as 
to  the  whole  question,  whether  extemporaneous  prayer  or 

p.  207.  '  Similem  adhuc  alteram  habeni  precationem,  quam  Schmon 
esre,  i.  e.  Octodecim  appellant;  quod  totidetn  gratiarum  actiones  con, 
tineat.  Rabbi  Bechai  scribit  de  hac  precatione  :  Sciendum  autem  tibi 
est,  atemporibusMosisusque  ad  viros  Synagogse  magnae  nullum  cerium 
et  eequalem  ordinem  formamque  praecandi  fuisse  inter  Israelites:  Sed 
unusquisque  sibi  ipsimet  peculiariter  conficiebat  orationem  pro  sua  sci- 
entia,  sapientia  eteloquentia,  eamque  orabat,  donee  viri  Synagogae  mag- 
na; Yenerunt,  et  praecationem  hanc  Schmon  esro'  concinnarunt,  ut  aequa- 
lem  et  communem  haberent  Israelitae  prapcandi  formam.  Unde  etiam 
lingua  simplicissim^  et  faciUima  eam  conceperunt,  ne  mens  et  animus  in 
vocum  intelligentia  confundatur,  et  ut  omnes  Israelitae,  tam  docti  et  sa- 
pientes,  quam  indocti  et  rudiores,  ea  formula  uterentur.  Magn4  autem 
SapientiA  in  ea  componenda  sunt  usi,  &c. 

Most  of  the  Jews  attribute  the  above  prayers  to  Ezra  ;  but  critics 
have  imagined  that  they  exhibit  internal  evidence  of  a  later  origin. 
See  Home's  Introd,  3  Vol.  p,  242.  and  page  249  for  a  translation  of  them, 
i'rom  Prideaux. 


LECTURE  7.]  THE  LORd's  PRAYER.  167 

a  form  is  sustained  by  the  highest  authority.  For  in  the  first 
place  it  proves,  that  forms  of  prayer  were  then  the  estabhsh- 
ed  usage  of  the  Jews.  If  the  extemporaneous  plan  had 
been  the  prevailing  custom,  why  should  John  the  Baptist 
have  given  a  particular  form  to  his  disciples  ?  If  our  Sav- 
iour's Apostles  had  not  known  it  to  be  an  approved  system, 
why  should  they  have  asked  him  for  a  form  of  prayer  ? 
And  above  all,  if  there  was  the  slightest  doubt  as  to  its 
superior  advantages,  how  could  our  Lord  have  forthwith 
complied  with  their  desire,  by  giving  them  a  set  form  ? 

Perhaps,  however,  a  little  reflection  may  be  necessary 
for  a  full  understanding  of  the  passage.  Let  us  remember 
then,  the  fact  already  mentioned,  that  the  whole  Temple 
and  Synagogue  worship  of  the  Jews  had,  for  several  gen- 
erations before,  been  regulated  by  a  set  form.  This  form, 
of  course,  was  familiarly  known  to  every  pious  Israelite ; 
and  was  sufficient  for  all  the  variety  which  the  people  re- 
quired. But  when  John  the  Baptist  arose,  as  the  immedi- 
ate forerunner  of  their  long  expected  Messiah,  and  preach- 
ed in  the  wilderness  of  Judea,  the  exciting  and  alarming 
exhortation  ;  '  Repent,  for  the  kingdom  of  heaven  is  at  hand,' 
and  when  multitudes  gathered  around  him  and  were  bap- 
tised in  Jordan,  confessing  their  sins,  it  was  but  reasona- 
ble— nay,  it  was  absolutely  necessary  that  a  new  form  of 
prayer  should  accompany  this  new  dispensation,  adapted 
to  the  fact,  that  the  Redeemer  of  Israel  had  come  amongst 
them  ;  that  he  whom  the  Prophets  had  so  long  foretold  was 
actually  in  the  midst  of  his  people ;  and  that  they  might 
now  expect  the  privilege  of  beholding  the  '  Lamb  of  God 
who  should  take  away  the  sins  of  the  world.' 

But  let  us  suppose,  for  a  moment,  that  John  the  Baptist 
and  his  converts  had  been  accustomed  to  the  extemporane- 
ous mode  of  conducting  public  worship,  as  followed  by  so 


168  FORMS  OF  PRAYER.  [LECTURE  7. 

many  in  our  day,  is  it  not  perfectly  manifest,  that  such  a 
circumstance  never  could  have  happened  as  the  disciples 
related  to  the  Saviour.  For  in  such  a  case  John  need  not 
have  taught  his  converts  a  new  form  of  prayer,  nor  have 
used  any  form  at  all ;  but  simply  have  framed  his  supplica- 
tions according  to  circumstances,  with  his  disciples  to  listen 
to  him  and  unite  at  their  own  pleasure.  Nor,  indeed,  if  he 
and  they  had  half  the  dislike  of  forms,  which  some  good 
people  in  our  generation  manifest,  could  he  have  been  wil- 
ling to  introduce,  or  they  to  sanction  such  an  alarming  in- 
novation. 

We  next  proceed,  however,  to  the  circumstances  which 
characterise  the  application  of  the  Apostles  to  our  Saviour. 
John  had  taught  his  disciples  a  form  suited  to  the  expecta- 
tion that  the  kingdom  of  heaven  was  at  hand.  But  the 
Apostles  were  favored  with  its  actual  commencement. 
The  Bridegroom  of  the  Church  was  with  them  ;  Christ,  the 
Son  of  the  living  God,  was  before  their  eyes,  and  therefore, 
they  desired,  with  the  highest  reason,  that  their  Lord  might 
teach  them  to  pray  suitably  to  this  blessed  fruition  of  their 
hopes,  as  John  had  taught  his  disciples  to  pray  suitably  to 
its  near  approximation. 

Here  we  behold  the  cumulative  proof  that  forms  of  pray- 
er were  the  established  system.  It  was  a  form- the  disci- 
ples asked,  and  it  was  a  form  the  Saviour  gave  them. 
'  When  ye  pray,'  said  he,  '  say  thus.'  In  another  of  the 
Evangelists,  it  is  indeed  recorded  that  he  said,  'After  this 
manner  pray  ye.'  But,  although  the  enemies  of  forms 
insist  greatly  on  this  variation,  yet,  in  truth,  it  does  not  af- 
fect the  argument  at  all ;  first,  because  it  does  not  appear  to 
have  been  spoken  on  the  same  occasion,  inasmuch  as  the  at- 
tendant circumstances  are  not  the  same;  and  secondly,  because 
both  the  directions  are  perfectly  consistent.     Our  Lord  in- 


LECTURE  7.]  CHARACTER  OF  THE  LORd's  PRAYER.    169 

tended  to  give  a /orm  of  prayer,  which  is  manifest  from  the 
direction,  'say  thus,'  and  besides  this,  he  intended  to 
give  them  a  general  pattern  for  all  their  other  prayers. 
For  we  cannot  suppose  that  he  designed  to  confine  his  fol- 
lowers to  this  particular  form,  so  as  to  forbid  them  to  offer 
up  any  other  kind  of  supplication  :  but  he  directed  that 
all  their  other  prayers  should  agree  with  this,  in  substance, 
in  brevity,  in  simplicity,  and  in  their  evangelical  character. 
The  two  passages,  therefore,  are  in  full  agreement,  and 
were  so  understood  by  the  Church.  '  When  ye  pray,'  saith 
Christ,  '  say  thus,  and  after  this  manner.'  That  is,  use  this 
as  a  perpetual  form,  and  make  all  your  other  .prayers  resem- 
ble it.  (a) 

That  this  pre-eminent  form  of  devotion  was  intended  to 
mark  the  fulness  of  the  time  and  the  maturity  of  the  divine 
favor,  seems  to  my  mind  sufficiently  evident  from  the  pe- 
titions it  contains,  that  the  kingdom  of  God  might  come, 
and  his  will  be  done,  not  by  the  Jews  merely,  but  through- 
out the  world — '  As  in  heaven  so  on  earth.'     That  sins 

(a)  It  has  also  been  ingeniously  suggested,  that  the  first  lime  our  Lord 
dictated  this  prayer,  was  for  the  purpose  of  public  worship,  because  he 
delivered  it  in  the  Sermon  on  the  Mount  to  the  assembled  multitude,  and 
concluded  it  with  a  Doxology  and  Amen,  which  were  only  used  in  pub- 
lic worship.  But  that  when  the  disciples  desired  to  be  taught  a  pri. 
vate  prayer,  he  gave  them  the  same  form,  concluding  without  the  Doxo- 
logy  and  the  Amen. 

Poll  Synop.  Critic.  Comment,  in  Mat.  Cap.  6.  §  9.  p.  212.  30.  '  Puta- 
bant  Christum  in  monte,  non  formulam,  sed  tantum  exemplar  precum 
ipsis  dedisse.  At  potiiis  primam  istam  pro  publica  orationis  formula  re- 
putabant,  tum  ex  adjectione  Coronidis  Antiphono  publico  in  Templo  ade6 
similis,  tum  prsesertim  ex  adjectione  Amen,  non  nisi  in  ccetibus  usitati. 
Grant  ergo  iterum,  ut  privatim  eos  orare  doceat,  et  ille  eandem  repetit 
formulam,  omissis  vero  Coronide  et  Amen,  quae  publicum  usum  sapue- 
runt.  Habes  ergo  signum  publici  us6s,  tum  in  adjectione  Amen,  tum  in 
Coronide,  ex  consonantia  ejus  ad  Antiphonum  in  Templo  ;  et  privati,  ex 
absentid  Amen,  et  ex  consonantia  ejus  ad  ejaculationem  in  precibus  Phy- 
kictericis.' 

15 


no  CYPRIAN  AND  CHRYSOSTOM  [LECTURE  7. 

should  now  be  forgiven,  fully  and  freely,  but  not  without 
the  condition  of  a  forgiving  disposition  on  the  part  of  the 
supplicant.  That  the  bread  from  heaven  was  now  ready 
to  be  given  in  constant  supply,  as  the  daily  nourishment  of 
the  soul :  and  above  all,  that  God  was  now,  through  Christ, 
willing  to  be  called  their  '  Father  in  heaven.'  The  obser- 
vation of  Cyprian,  writing  A.  D.  250,  on  this  last  point,  is 
expressive  and  beautiful,  (b)  '  What  mercy  on  the  part  of 
our  Lord,'  saith  he,  '  what  richness  of  grace  and  goodness, 
that  he  desires  us  to  celebrate  prayer  in  the  sight  of  God 
in  such  wise,  that  we  may  call  him  Father,  that  as  Christ 
is  his  Son,  so  even  we  might  call  ourselves  the  sons  of  God. 
Which  name  no  one  amongst  us  would  have  dared  to  use 
in  prayer,  unless  he  himself  had  allowed  us  the  privilege.' 
And  the  following  extract  from  Chrysostom  in  the  latter 
part  of  the  fourth  century,  gives  an  admirable  commentary 
on  the  petition   'Give  us  this  day,  our  daily  bread.'  (c) 

(b)  Cyp.  de  Orat.  Domin.  p.  221.  '  Quanta  autem  Domini  indulgen- 
tia,  quanta  circa  nos  dignationis  ejus  et  bonitatis  nbertas  ;  qui  sic  nos 
voluerit  orationem  celebrare  in  conspectu  Dei,  ut  Deum  patrem  voce- 
mus,  et  ut  est  Christus  Dei  filius,  sic  et  nos  Dei  filios  nuncupemus? 
Quod  nomen  nemo  nostrum  in  oratione  auderet  attingere,  nisi  ipse  nobis 
sic  permisisset  orare.' 

(c)  Jo,  Chrysost.  De  oration.  Domin.  Homilia.  op.  om.  Tom.  5.  Ed. 
Paris.  1570.  p.  607.  '  Magnus  iste  panis,  qui  replet  mentem  et  non 
ventrem.  Iste  panis  et  noster  est,  et  angelorum  :  iste  panis  manduca- 
tur,  et  non  finitur  :  iste  panis  totum  mundum  replet,  et  integer  manet. 
De  ipso  comedimus,  inde  vivimus,  inde  pascimus,  inde  nutrimur,  inde 
pervenimus.  Et  tamen  quotidie  ilium  quarimus,  ne  deficiat  fides  nostra, 
ne  vires  animte  nostrae  in  ista  areta  et  angusta  via  fatigatee  non  perve- 
niant  ad  patriam.  Ergo  Domine  pasce  nos  quotidie  pane  coelesti,  verbo 
tuo  sancto  quod  carnem  fieri  voluisti,  ut  habitaret  in  nobis.  Ipse  panis 
est,  qui  fractus  est  illis  ambulantibus  in  via,  quern  agnoverunt  in  frac- 
tione  panis.  Quid  est  enim  frangere  panem,  nisi  secretum  aperire, 
agnoscere  Deum  et  hominem  ?' 

I  ought,  perhaps,  to  state  here,  the  well  known  opinion  of  many  bib. 
Ileal  commentators,  that  the  Saviour  did  not  design  to  give  his  dis- 


LECTL'RE  7.]      ON  THE  LORd's  PRAYER.  171 

'  Great  is  this  bread,'  saith  he,  *  which  fills  the  mind  and 
not  the  body.  Not  only  is  it  our  bread,  but  the  bread  of 
Angels.  This  is  the  bread  which  is  eaten,  but  not  consu- 
med ;  which  replenishes  the  whole  world,  and  yet  remains 
entire.  Of  it  we  eat,  from  it  we  live,  are  fed,  are  nourish- 
ed, and  are  enabled  to  obtain.  Nevertheless  we  seek  it 
daily,  lest  our  faith  should  fail,  lest  the  powers  of  our  soul, 
wearied  in  that  strait  and  narrow  way,  might  not  hold  out 
till  we  reach  our  home.  Therefore,  O  Lord,  feed  us  daily 
with  this  celestial  bread,  with  thy  holy  Word,  which  thou 
madest  to  become  flesh  that  he  might  dwell  with  us.  He 
himself  is  that  bread,  which  was  broken  to  those  that  were 
walking  in  the  way,  whom  they  recognised  in  the  breaking 
of  bread.  For  what  is  it  to  break  bread,  if  it  be  not  to 
open  the  mystery,  to  know  him  who  was  both  God  and 
man.     Therefore,  O  Lord,  give  us  this  daily  bread.' 

We  have  a  further  proof  in  favor  of  forms  in  the  passage 
of  St.  Paul's  epistle  to  Timothy,  where  he  saith,  (2  Tim. 
i.  13.)  '  Hold  fast  the  form  of  sound  words,  which  thou 
bast  heard  of  me,  in  faith  and  love  which  is  in  Christ  Jesus.' 
This  expression  has  been  frequently  supposed  to  refer  to 
the  Apostles'  creed,  and  I  do  not  intend  to  question  the 
probability  of  the  conjecture.  It  is  enough  for  our  present 
object  to  claim  it  as  a  support  for  the  general  argument  in 

ciples  a  new  form  in  the  Lord's  prayer,  so  much  as  to  condense  what  was 
previously  in  use  among  the  Jews  into  a  smaller  compass.  See  Home's 
Introduction,  3  Vol.  298,  and  Poole's  Synopsis  Critic.  4  Vol.  p.  211. 
Comment,  on  Mat.  Cap.  6,  It  is  unquestionable  that  this  opinion  has 
been  supported  with  great  learning ;  yet  I  confess  that  I  am  not  satisfied 
with  it.  My  reasons,  however,  must  be  reserved  for  another  work.  To 
the  argument  in  favor  of  forms  of  prayer,  the  controversy  is  of  no  im- 
portance. 1  would  only  add,  in  this  place,  my  satisfaction  in  finding,  that 
the  learned  Professor  Tholuck,  of  Berlin,  has  taken  the  true  ground  on 
this  subject,  in  his  exposition  of  the  Lord's  prayer,  lately  translated  for 
the  Biblicsl  Repository  and  Quarterly  Observer. 


172  LITURGIES  USED  BY  [LECTURE  7. 

favor  of  religious  forms,  since  there  are  not  wanting  many 
who  deny  that  there  should  be  any  forms  at  all,  connected 
with  the  Gospel.  Alas  !  that  they  cannot  see  how  soon 
their  theory  would  plunge  us  into  a  chaos,  resembling  the 
condition  of  the  material  world,  when  '  the  earth  was  with- 
out form  and  void,  and  darkness  was  upon  the  face  of  the 
deep.' 

The  next  striking  and  conclusive  fact  upon  the  subject 
before  us,  meets  our  observation  in  the  history  of  the 
Primitive  Churches,  which  adopted  Liturgies  without  ex- 
ception. There  was  no  controversy  upon  this  question,  from 
the  days  of  the  Apostles  to  the  fifth  century,  when  these 
various  Liturgies  were  published.  There  was  no  debate, 
no  complaint,  no  struggle  about  the  mode  of  worship;  while 
upon  other  subjects  there  were  many  contentions,  and  some 
of  them  of  a  kind  which  threw  the  whole  empire  of  Rome 
into  commotion.  It  is  true  indeed,  that  these  ancient  Lit- 
urgies did  r,ot  agree  in  all  their  minute  particulars  ;  but  they 
all  agreed  in  proving  the  point  under  consideration,  so  far  as 
the  practice  of  the  Churches  was  concerned ;  and  therefore, 
we  are  enabled,  from  this  source  of  information,  confidently 
to  assert,  that  in  about  four  hundred  years  after  the  death 
of  St.  John,  at  which  period  the  worship  of  the  various 
parts  of  Christendom  first  saw  the  light,  they  were  all, 
without  exception,  regulated  by  a  set  form,  resembling  our 
own  at  the  present  day  ;  and  it  does  not  appear  that  there 
was  a  single  Church  which  worshipped  extemporaneously 
amongst  them. 

IVow  I  ask  any  mind  of  common  intelligence,  to  account 
fortius  fact,  upon  Presbyterian  or  Congregational  principles. 
If  the  Apostles  had  planted  the  Church,  as  some  suppose, 
in  the  extemporaneous  mode  of  worship,  how  should  they 
all  have  become  Liturgical  in  four  hundred  years  ?     How 


LECTURE  7.]  THE   PRIMITIVE   CHURCH.  173 

does  it  happen  that  we  should  have  no  account  of  such  a  se- 
rious change  ?  How  are  we  to  imagine  that  any  human  in- 
fluence could  have  effected  it,  when  we  see,  that  after  the 
conversion  of  the  Emperor  Constantine,  all  his  power  was 
unable  to  put  down  Arianisni,  or  bring  the  Christian  world 
to  peace  ?  Besides,  it  must  be  remembered,  that  we  have 
a  very  full  history  of  ecclesiastical  affairs,  written  by  Euse- 
bius,  within  about  two  hundred  years  from  the  death  of  St. 
John,  and  that  from  his  time,  at  least,  every  event  of  impor- 
tance in  the  Church,  is  matter  of  history.  Yet  no  account 
of  any  such  revolution  can  be  found. 

In  order  to  estimate  aright,  the  force  of  this  evidence,  let 
us  only  imagine  what  a  clamor  would  be  raised,  if  any  man 
or  set  of  men  should  try  to  introduce  Liturgies  amongst  our 
Presbyterian  or  Congregational  brethren.  Let  any  degree 
of  practicable  human  management  be  used  to  change  their 
habits  on  this  subject,  and  I  venture  to  say  that  if  the  at- 
tempt succeeded  at  all,  it  would  be  but  partially,  and  at  the 
cost  of  an  open  and  bitter  schism.  How  wild  then  is  the 
supposition  that  such  an  alteration  could  have  taken  place 
in  the  Primitive  Church,  without  noise,  without  opposition, 
yea,  so  quietly  and  so  much  in  the  dark,  that  not  one  line 
remains  to  testify  the  fact  to  after  ages.  And  yet  this  com- 
parison does  not  do  justice  to  the  case  ;  because,  if  the  Apos- 
tles had  set  the  Church  in  the  extemporaneous  mode,  that 
very  circumstance  would  have  insured  a  far  more  violent 
opposition  against  any  effort  to  change  it.  Christians  would 
have  rejected  the  proposal  of  a  Liturgy,  not  merely  for  the 
reasons  of  our  Presbyterian  and  Congregational  brethren, — 
because  they  were  not  used  to  it,  and  therefore  disliked  it, — 
but  they  would  have  placed  their  opposition  upon  the  strong 
ground  of  Apostolic  sanction  ;  and  surely,  no  human  power 


174  CONSTRICTION  OF  THE  LITURGY.  [LECTURE  7. 

could  have  fastened  upon  them  such  a  change  of  the  very 
principle  of  vvorsiiip,  against  their  will. 

A  plain  conuiientary  on  this  proposition  may  be  found  in 
the  pages  of  modern  history.  It  is  about  three  hundred 
years  since  John  Calvin,  in  his  dislike  to  the  Church  of 
Ronie,  introduced  the  extemporaneous  way  of  public  wor- 
ship. It  was  soon  carried  into  England,  and  although  the 
established  Church  of  that  country  had  adopted  a  set  form 
or  Liturgy,  and  many  efforts  have  been  made,  both  by 
individuals  and  government,  to  induce  the  Dissenters  there 
to  unite  in  it,  still  they  have  steadily  refused,  and  have  gone 
on  without  it  to  the  present  day.  And  yet  they  would 
have  us  believe  that  the  Primitive  Christians  were  set  in 
the  extemporaneous  mode  by  the  Apostles  themselves,  and 
in  a  still  smaller  space  of  time,  without  any  effort  of  go- 
vernment, or  any  inducement  under  heaven,  that  they  all 
agreed,  most  unaccountably,  to  abandon  the  apostolic  plan, 
and  adopt  the  abomination  of  a  liturgy.  Now  really  it 
seems  to  my  mind,  that  a  man  who  can  believe  this,  may 
find  it  easy  to  believe  any  thing. 

The  whole,  then,  of  our  evidence,  my  brethren,  shews 
that  forms  of  worship  are  sanctioned  by  the  Old  Testament; 
by  the  practice  ot  the  Jewish  Church  ;  by  the  participation 
of  our  Lord  and  his  disciples ;  by  his  own  express  example 
in  the  admirable  formulary  of  the  Lord's  prayer ;  by  the 
incidental  testimonies  of  the  fathers,  and  all  the  liturgies  of 
the  ancient  Churches  without  exception.  While,  on  the 
other  side,  there  is  not  an  atom  of  proof;  nor  do  we  find  any 
opposition  to  liturgies  until  the  period  of  the  reformation. 
We  pass  on,  in  the  third  place,  to  consider  the  principle  on 
which  our  Liturgy  was  constructed,  in  that  day  of  peril  and 
of  gloom. 

3.  The  reformers  of  our  Mother  Church  of  England, 


LECTURE  7.]  RULES  OF  PRACTICE.  175 

were  men  of  deep  learning,  piety,  and  prudence.  The  whole 
ground  that  I  have  briefly  gone  over,  lay  before  them  ;  and 
with  a  sacred  regard  to  Scripture  and  to  ancient  usage, 
they  took  up  their  solemn  and  responsible  task  of  reform- 
ing the  worship  of  the  Church  from  all  corruption,  and 
restoring  it  as  nearly  as  possible  to  the  standard  of  the 
primitive  ages.  The  reading  of  the  Psalms  by  responses, 
the  Litany,  the  selections  of  Scripture  called  the  Lessons, 
were  all  customs  which  could  be  traced  long  before  the 
time  of  our  Saviour,  which  were  presumed  to  be  approved 
by  him,  and  were  adopted  generally  in  the  ancient  Liturgies. 
From  these  Liturgies  our  own  was  carefully  selected  ;  every 
trace  of  superstition  which  the  Church  of  Rome  had  in- 
troduced, was  eradicated  ;  and  thus  was  produced  that  ad- 
mirable service,  which  is  so  imbued  throughout  with  the 
language  and  spirit  of  the  Bible  ;  and  which  approaches 
more  nearly,  as  we  believe,  to  the  apostolic  Church,  than 
any  mode  of  worship  now  in  being,  (a) 

4.  It  remains  for  us  to  consider  the  mode  in  which  this 
solemn  service  should  be  conducted,  so  as  to  have  its  true 
effect.  And  this  I  shall  state  in  the  simplest  manner,  for 
the  benefit  of  all. 

First,  then,  it  should  be  remembered,  that  the  Church 
is  the  house  of  God.  No  irreverence  should  ever  pollute 
his  sanctuary.  Loud  talking,  worldly  subjects  of  conver- 
sation, noise  and  disorder  of  every  kind,  should  be  carefully 
excluded  ;  and  all  our  behavior  in  it  should  accord  with  its 
character,  as  being  '  the  house  of  prayer.' 

Before  taking  their  places,  the  worshippers  should  kneel^ 
and  offer  up  a  silent  petition  for  the  divine  blessing,  that 

(a)  A  particular  consideration  of  the  Liturgy  entering  into  detail,  is  de- 
signed by  the  author  in  a  subsequent  work  on  some  of  the  ancient  Lit- 
urgies, if  life  and  health,  under  Providence,  should  allow. 


176  RESPONSES.  [lecture  7. 

they  may  be  enabled  to  banish  all  improper  thoughts,  and 
worship  him  who  is  a  Spirit,  '  in  spirit  and  in  truth.' 

The  proper  position  for  prayer,  is  kneeling  ;  for  praise, 
standing ;  and  sitting,  for  the  listening  to  the  reading  of  the 
Scriptures,  and  the  sermon.  This  is  the  general  rule,  and 
the  exceptions  are  few  and  easily  understood.  Thus,  the 
exhortations  in  the  Liturgy  are  addressed  to  the  people 
standing,  because  they  are  not  so  much  the  language  of 
the  individual  minister,  as  the  language  of  the  Church. 
And  the  portion  of  Scripture  given  out  as  the  Gospel  for 
the  day,  is  read  standing,  partly  because  it  is  prefaced  by 
an  act  of  praise,  'Glory  be  to  thee,  O  Lord,'  and  partly 
because  it  was  an  ancient  custom,  to  mark  tlie  gratitude  of 
the  Christian  for  the  blessing  of  the  Gospel.  Besides 
these  exceptions,  weakness  of  the  body  through  sick- 
ness, or  the  infirmity  of  age,  would  of  course,  authorise  in- 
dividuals to  keep  their  seats  in  any  part  of  the  service. 
But  in  all  other  cases,  kneeling  in  prayer  is  a  sacred  duty  ; 
nor  have  I  any  hesitation  in  saying,  that  sitting  down  to 
address  the  Majesty  of  heaven,  instead  of  kneeling,  when 
we  have  no  apology  of  bodily  indisposition  to  plead,  is  an 
act  of  irreverence,  which  is  totally  inconsistent  with  the 
directions  of  the  Liturgy,  and  must  of  itself  go  far  to  hin- 
der the  acceptance  of  our  supplications  before  his  throne. 
No  pious  mind  should  lend  any  encouragement  to  such  a 
custom,  and  no  Church  of  Christ  should  give  it  the  slight- 
est toleration. 

The  next  duty  of  external  propriety  regards  the  responsive 
parts  of  the  service.  Every  worshipper,  male  and  female, 
young  and  old,  should  utter  these  with  a  distinct  voice,  so 
as  to  unite  like  the  voice  of  one  man.  To  do  this  with  ef- 
fect, none  should  be  too  loud  ;  none  too  quick,  lest  they  go 
before  another ;  and  none  too  slow,  lest  they  fall  behind  the 


LECTURE   7.]  MUSIC  OF  THE  CHURCH.  177 

rest.  A  little  practice  and  care  will  enable  all  to  perform 
this  service  rightly ;  and  well  does  it  merit  our  best  atten- 
tion, since  there  is  nothing  on  which  the  animation  and 
beauty  of  the  Liturgy  more  entirely  depend. 

It  may  be  here  remarked,  that  it  is  this  responsive  part 
which  make  all  our  service  common  prayer ;  that  is,  pray- 
er which  is  equally  common  to  all  the  congregation.  Our 
Christian  brethren  sometimes  accuse  us  vehemently  of  be- 
ing unfriendly  to  what  they  call  'prayer  meetings.  But 
if  they  would  examine  the  structure  of  our  Liturgy,  they 
would  see  that  all  our  public  worship  is  designed  to  be  the 
most  perfect  kind  of  prayer  meeting,  because  every  wor- 
shipper has  his  part  prepared  for  him,  in  which  he  is  as 
much  expected  to  engage,  as  the  minister  in  his  own.  In 
congregations  where  the  prayers  are  upon  the  extempora- 
neous plan,  it  is  not  practicable  to  make  the  service  a  com- 
mon or  general  service.  But  one  of  the  great  recommen- 
dations of  the  Liturgical  mode  consists  in  this  very  thing, 
that  the  minister  and  the  people  may  unite  in  the  perfect 
harmony  of  devotion.  The  voices  of  the  people  now  fol- 
low him,  now  they  accompany  him,  and  in  many  parts 
they  answer  each  other.  Nay,  a  considerable  portion  of 
the  service  requires  the  minister  to  begin  the  sentence  and  the 
people  to  finish  it,  shewing,  by  every  variety  of  order,  that  it 
is  a  common  work,  a  united  offering,  where  voice  meets 
voice,  as  heart  should  meet  heart,  like  a  family  of  love,  of 
which  every  member  is  zealous  to  pay  his  tribute  of  affec- 
tion to  the  Father  of  them  all. 

The  music  of  the  Church  is  another  important  depart- 
ment. The  choir  being  appointed  to  be  leaders  in  the 
public  praise  of  God,  should  always  possess  that  first  of  all 
requisites,  religious  feeling.  No  man,  who  is  not  a  se- 
rious believer,  should  ever  take  upon  him  this  responsible 


178  MUSIC  OF  THE  CHURCH.  [LECTURE  7. 

office ;  for  what  can  liken  the  public  worship  of  God  more 
perfectly  to  a  theatrical  exhibition,  than  the  prominent  per- 
formance of  those,  who  sing  with  their  mouth,  but  not  with 
their  heart,  and  thus  openly  take  the  holy  name  of  God  in 
vain.  In  our  day,  unhappily,  there  is  an  utter  disregard  of 
this  principle,  through  all  the  denominations  of  Christen- 
dom. In  them  all,  the  leading  singers  are  employed  with- 
out any  relation  to  Christian  character.  If  they  have  good 
voices,  and  musical  science,  it  is  thought  to  be  enough. 
Nay,  in  many  places,  musical  characters  of  opposite  reli- 
gious sentiments,  and  sometimes  of  openly  light  behavior, 
are  paid  to  come  and  act  this  part,  for  the  entertainment  of 
Christian  congregations,  on  the  Lord's  day  and  in  the 
Lord's  temple :  as  if  piety,  and  sincerity,  and  consistency; 
had  nothing  to  do  with  the  matter.  To  suppose  that  the 
great  Searcher  of  Ijearts  can  look  down  with  approbation 
on  such  a  mode  of  singing  his  praise,  is  preposterous  and 
absurd.  The  rule  of  our  text  is  the  only  true  rule  upon 
the  subject,  '  I  will  sing  with  the  Spirit,'  saith  the  Apostle, 
'  and  I  will  sing  with  the  understanding  also  ;  I  will  pray 
with  the  Spirit,  and  I  will  pray  with  the  understanding, 
also.'  Here,  singing  is  put  upon  the  very  same  ground 
with  prayer,  and  with  the  highest  reason,  because  both  are 
equally  addressed  to  the  Almighty,  and  because  the  great- 
er part  of  all  psalmody,  though  accompanied  with  music, 
is,  in  fact,  the  very  language  of  prayer.  Hence,  it  should 
be  universally  understood  as  a  plain  maxim,  in  this  par- 
ticular, that  no  man  who  is  not  prepared  to  lift  up  his  voice 
with  sincerity  in  prayer,  can  consistently  take  the  office  of  a 
chorister  in  the  equally  sacred  duty  of  thanksgiving. 

The  share  of  the  congregation  in  this  work,  is  the  same 
as  their  share  in  the  responses  ;  but  as  the  ability  to  sing  is 
not  given  to  every  one,  and  as  none  should  run  the  risk  of 


LECTURE?.]  PIETY  ESSENTIAL.  179 

disturbing  the  harmony  of  the  rest,  therefore  it  follows,  that 
only  those  of  the  congregation  who  can  sing  with  a  reason- 
able measure  of  skill  should  unite  in  the  music,  but  all 
should  sing  and  make  melody  in  their  hearts  to  the  Lord. 
And  as,  in  the  case  of  the  responses,  the  voice  of  each 
should  be  humble  and  not  loud — strong  enough  to  encour- 
age but  not  to  disturb  his  fellow  worshippers — so  in  the  sing- 
ing, the  congreiration  should  never  rival  or  drown  the  choir, 
but  accompany  them  with  a  distinct,  yet  subdued  voice : 
careful,  nevertheless,  at  all  times,  to  obey  the  inspired  coun- 
sel of  the  Psalmist,  '  O  come  let  us  sing  unto  the  Lord,  let 
us  heartily  rejoice  in  the  strength  of  our  salvation.' 

In  the  same  spirit  should  those  who  lead  the  instrumen- 
tal part  of  our  worship,  display  their  skill.  The  volunta- 
ries and  interludes  of  the  organist,  should  be  grave  and 
soothing  in  their  character ;  in  unison  always  with  the  duty 
and  the  place  of  prayer,  and  calculated  to  aid  rather  than 
to  dissipate  the  feelings  of  devotion. 

But,  above  all,  the  worshippers  must  be  animated  with 
the  spirit  of  piety,  in  order  to  enter  into  these  solemn  offi- 
ces with  any  true  effect.  The  confessions  of  penitence, 
the  supplications  of  hope,  the  affecting  appeals  to  the  suf- 
ferings of  the  Redeemer,  and  the  fervent  bursts  of  thanks- 
giving which  abound  in  our  admirable  liturgy,  cannot  be 
exhibited  aright  by  any  art,  which  does  not  spring  from 
the  root  of  spiritual  affection.  Here  is  the  living  principle, 
without  which  our  forms  are  cold  indeed.  And  in  this  very 
circumstance,  we  find  another  argument  in  favor  of  our 
service.  For  just  as  the  human  body,  when  living,  is  the 
most  perfect  and  beautiful  of  all  earthly  forms,  and  when 
dead,  inspires  the  greatest  horror,  so  it  is  with  the  Liturgy  : 
when  animated  by  the  spirit  of  piety,  it  is  the  most  sublime 


180  OBJECTION  TO  THE  LITURGY  [LECTURE  7. 

and  attractive  of  all  modes  of  worship,  and  it  is  the  most 
revolting  when  that  spirit  is  away. 

The  idea  of  our  brethren  of  other  denominations,  that 
our  service  is  too  formal  for  true  religious  feeling,  is  totally 
erroneous  both  in  theory  and  in  fact.  That  it  is  erroneous  in 
theory  may  be  proved  by  a  reference  to  the  Apostle's  senti- 
ment which  1  have  selected  for  my  text.  '  I  will  sing  with 
the  spirit  and  I  will  sing  with  the  understanding  also,  I  will 
pray  with  the  spirit  and  I  will  pray  with  the  understanding 
also,'  where  he  plainly  puts  both  these  exercises  on  the 
same  principle,  and  for  the  simple  reason,  that  whether  we 
sing  or  pray,  we  equally  address  ourselves  to  God.  Now 
if  our  brethren  of  the  other  denominations  can  sing  with 
the  spirit,  when  they  sing  out  of  a  book,  according  to  a 
form,  the  Apostle's  declaration  proves  that  they  might 
equally  pray  with  the  spirit,  when  they  prayed  out  of  a 
book,  according  to  a  form;  nor  is  it  possible  for  them  to  in- 
vent an  argument  against  the  spirituality  of  our  prayers, 
which  does  not  apply  with  equal  force  against  the  spiritu- 
ality of  their  own  singing. 

Thus  much  for  the  theory.  The  fact  goes  still  farther ; 
since  we  have  not  only  the  testimony  of  the  Jews,  the  con- 
current practice  of  our  Lord  himself  and  his  apostles,  the 
liturgies  of  all  the  Primitive  Churches,  and  the  agreement 
of  the  whole  ChrisVian  world  up  to  the  time  of  the  refor- 
mation, but  we  have  also  the  assent  of  Cahin  himself,  the 
great  leader  in  the  innovation,  who  fully  approved  of  the 
principle  in  the  plainest  terms  ;  the  subsequent  assent  of 
Calamy,  Baxter,  and  many  other  eminent  non-conformists  ; 
the  strong  testimony  of  Wesley,  the  father  of  methodisra, 
who  actually  prepared  a  liturgy  for  the  American  Church- 
es, and  proposed  it  for  their  adoption,  though  in  vain  ;  and 
the  experience  of  the  hundreds  of  thousands,  who,  at  thia 


LECTURE  7.]  ANSWERED.  181 

day,  in  Protestant  Prussia,  in  Great  Britain,  in  the  Pro- 
vinces, and  throughout  the  United  States,  all  unite  in  the 
same  sentence  of  approval.  And  are  we  to  be  told,  in  the 
face  of  such  a  body  of  Christian  evidence,  that  liturgies 
are  hostile  to  the  spirit  of  devotion  ?  Were  the  Redeem- 
er, and  the  Apostles,  and  the  primitive  disciples,  with 
the  holy  army  of  martyrs  and  confessors,  no  competent 
judges  of  spirituality  ?  Was  the  Universal  Church  of  the 
living  God,  cold,  and  formal,  and  dead,  until  Calvin  arose 
to  set  the  example  of  a  new  mode  of  public  worship  ? 
Were  the  martyrs  of  the  English  Church — those  glorious 
men  who  sealed  their  faith  in  the  torments  of  the  stake — 
ignorant  of  the  temper  of  true  devotion  ?  Alas  !  alas  !  how 
boldly  men  talk — how  wildly  they  speculate — when  bigot- 
ry and  prejudice  are  allowed  to  guide  them,  instead  of  the 
sober  rule  of  justice  and  of  truth. 

But  I  may  be  allowed  to  summon  another  body  of  wit- 
nesses on  the  point  in  question,  my  beloved  brethren. 
Many  there  are  among  yourselves,  who  are  competent  to 
speak,  because  you  have  tried  the  experiment  fairly :  who, 
after  having  been  educated  in  the  extemporaneous  mode  of 
public  worship,  and  after  entering  the  Church  with  the  com- 
mon impressions  of  dislike  which  strangers  to  our  forms  are 
apt  to  feel,  have  nevertheless  found  that  a  few  months' 
usage  was  sufficient  to  change  the  habits  of  your  previous 
life ;  and  have  since  gone  on  in  the  use  of  the  Hturgy,  in- 
creasing in  your  attachment  to  it,  and  finding  it,  as  you 
have  progressed,  more  and  more  the  friend  and  the  helper 
of  the  spirit  of  devotion.  Nor,  in  the  course  of  many  years' 
observation,  during  which  I  have  seen  numerous  examples 
of  the  same  change,  have  I  ever  known  an  instance  where 
our  form  of  prayer  did  not  grow  into  the  affections  of  the 
most  spiritual  worshippers,  and  secure  not  only  the  appro- 


182  OBJECTIONS  TO  THE  LITURGY  [LECTURE  7. 

bation  of  their  judgments  but   the  warm  tribute  of  their 
hearts. 

We  deny  not,  however,  that  there  are  formahsts  amongst 
us, who  have  'a name  to  hve,  while  they  are  dead'.  What 
then  ?  Must  the  Liturgy  bear  the  blame  ?  Are  there  no 
formalists  amongst  the  congregations  of  our  form-hating 
brethren  ?  Let  us  ask  the  experience  of  the  respectable 
Society  of  Friends,  whether  the  getting  rid  of  forms,  is  al- 
ways the  best  way  to  get  rid  of  formality. 

But  while  we  thus  endeavor  to  explain  and  justify  the 
Scriptural  and  primitive  rule  of  public  devotion,  far  be  it 
from  us  to  pour  contempt  or  scorn  upon  the  modes  of  others. 
It  is  enough  for  us  to  know  the  advantages  of  our  system : 
ours,  not  by  invention — not  by  alteration — not  by  modern 
improvement,  but  by  descent,  through  the  gracious  ap- 
pointment of  that  kind  Providence,  who  has  preserved  for 
us  the  other  blessings  of  our  Christian  heritage.  We  mean 
not  to  dwell  upon,  nor  even  to  point  out  the  defects  of  any 
other  portion  of  Christendom.  A  plain  and  candid  answer 
to  the  charges  adduced  against  us,  is  our  only  aim.  And 
we  shall  conclude  by  noticing  a  few  farther  objections,  and 
by  giving  to  them  a  kindly  and  a  brief  reply. 

It  is  sometimes  said  that  our  services  are  long.  To  this 
charge,  we  think  it  enough  to  say,  that  they  are  made  so 
chiefly  by  the  large  selections  read  out  of  the  pure  word  of 
God  ;  and  we  ask,  how  a  Christian  assembly  can  be  more 
profitably  occupied  than  in  listening  devoutly  to  the  Scrip- 
tures of  inspiration. 

It  is  sometimes  objected,  that  our  prayers  are  always  the 
same ;  we  reply  that  they  are  not  more  substantially  so 
than  the  prayers  of  extemporaneous  worshippers  ;  nor  are 
they  more  alike,  than  are  the  circumstances  under  which 
all  congregations  present  themselves  before  the  throne  of 


LECTURE  7.]  ANSWERED.  183 

grace.  There  is  a  generic  difference  between  prayer  and 
preaching,  a  due  regard  to  which,  is  essential  to  a  cor- 
rect view  of  the  subject.  The  eloquence  of  preaching 
requires  variety  in  the  language,  because  it  is  addressed 
by  man  to  man,  and  is  intended  to  arouse  attention  through 
the  outward  senses.  The  eloquence  of  prayer  depends  on 
a  very  different  matter,  because  it  is  addressed  to  that  pure 
Spirit  who  reads  the  heart.  The  ear  of  the  Lord  asks  no 
variety  of  phrase  to  win  his  attention.  The  love  of  the 
Lord  needs  no  excitement  from  human  oratory.  The  use 
of  forms  of  speech  is  only  to  unite  the  whole  assembly  in 
the  same  train  of  devout  supplication  ;  that  soul  may  re- 
spond to  soul,  and  the  incense  of  piety  may  ascend  from 
every  heart,  and  mingle  together  in  one  fragrant  cloud,  be- 
fore the  throne  of  his  glory. 

If  it  be  said  that  our  services  are  deficient  in  interest  and 
feeling,  we  reply,  that  when  they  are  so,  the  fault  must  be 
in  the  worshippers  themselves.  More  solemn,  simple, 
spiritual,  heart  searching,  and  heart  moving  petitions,  were 
never  uttered  by  the  tongue  of  man,  than  many  parts  of 
our  services  present  to  us ;  and  if  they  are  ever  spoken 
without  emotion,  or  heard  without  sensibility,  we  have  far 
less  need  to  censure  the  Liturgy,  than  to  mourn  over  the 
coldness  and  hardness  of  our  own  hearts. 

And  if,  finally,  our  forms  be  accused  of  an  unsuitable- 
ness  to  the  modern  system  of  revivals,  or  to  any  public  ex- 
citement of  a  rehgious  nature,  we  reply,  that  we  prize  them 
the  more  because  they  insure  to  us  the  blessings  of  establish- 
ed order — the  substantial  benefits  of  peace.  We  deny  that 
they  are  unfriendly  to  any  religious  feeling  which  is  of  a 
sober,  deep,  and  wholesome  character.  We  deny  that 
they  are  unfriendly  to  any  excitement  which  ought  to  be 
(desired  or  approved.     But  we  are  thankful  that  they  keep 


184  CONCLUSION.  [lecture  7. 

uSj  under  God,  from  being  blown  about  with  every  wind  of 
doctrine.  We  are  thankful  that  they  render  our  course 
steadfast  and  sure  ;  and  we  behold,  in  the  spectacle  of  our 
unbroken  unity,  our  quiet  firmness,  and  our  regular  growth, 
another  proof  of  the  real  superiority  in  all  religious  ques- 
tions, which  is  possessed  by  the  Scriptural  and  Apostolic 
system. 

May  the  Spirit  of  grace,  my  beloved  brethren,  enable 
you  all  to  realize  the  true  character  of  these  primitive  ser- 
vices, until  you  shall  be  removed  from  the  worship  of  his 
earthly  sanctuary  to  that  eternal  temple,  not  made  with 
hands,  where,  clothed  in  the  white  robe  of  your  Saviour's 
righteousness,  and  graced  with  the  palm  of  victory  over  sin 
and  death,  you  shall  unite  in  the  responsive  worship  of 
the  heavenly  host,  and  give  'glory  and  honor,  dominion,  and 
praise,  to  Him  that  sitteth  on  the  throne,  and  to  the  Lamb 
for  ever.' 


LECTURE  VIII. 


1  €oR.  XH.  28. 


GOD  IIATH  SET  SOME  IN  THE  CHURCH,  FIRST  APOSTLES  ;  SECONDARILY  PROPH- 
ETS ;  THIRDLY  TEACHERS  ;  AFTER  THAT  MIRACLES:  THEN  GIFTS  OF  HEAL- 
INGS, HELPS,  GOVERNMENTS,  DIVERSITIES  OF  TONGUES. 

The  love  of  domination  so  natural  to  the  human  heart,  my 
brethren,  and  the  disposition  of  all  men  to  be  independent 
of  authority,  have  produced,  in  every  age  and  department  of 
society,  an  inevitable  tendency  to  conflict,  which  has  made 
the  subject  of  Government  the  most  difficult  and  the  most 
warmly  contested  point  in  the  relations  of  mankind.  I  need 
not  tell  you  of  the  insurrections,  massacres,  wars  and  revo- 
lutions, which  this  single  source  of  strife  has  generated  ; 
and  which  have  truly  made  the  page  of  history  a  record  of 
blood.  I  need  not  tell  you  that  in  our  own  day,  and  in 
our  own  most  free  and  favored  country,  the  same  root  of  bit- 
terness poisons  the  stream  of  our  public  peace,  and  converts 
the  very  privileges  of  Rberty  into  occasions  of  enmity  and 
dissension.  IVorhas  the  experience  of  five  thousand  years 
as  yet  taught  the  wisest  of  our  Tace  to  overcome  this  diffi- 
culty. The  hest  form  of  political  government  is  still  a 
subject  for  debate ;  nor  is  It  likely  that  the  contest  on 
this  single  question,  will  ever  be  settled  until  the  end  of 
time. 

But  the  difficulties  and  the  strifes  attendant  upon  politi- 
cal government,  afford  no  argument  for  allowing  men  to  do 
•-as  they  please ;  since  government,  in  some  form  or  other,  is 

16* 


186  IMPORTANCE  [LECTURE  8. 

absolutely  indispensable.  To  loosen  tlie  ties  of  government 
would  be  equivalent  to  the  abandonment  of  all  the  proper- 
ty, the  security,  and  the  social  institutions  of  mankind,  and  the 
reign  of  barbarism  must  speedily  follow.  Hence,  the  virtu- 
ous, and  the  wise,  and  the  peaceable,  are  the  friends  of  gov- 
ernment, because  they  know  it  to  be  necessary  for  the  tem- 
poral welfare  of  the  community ;  and  although  they  take 
no  part  in  the  evils  of  ambitious  encroachment  on  the  one 
hand,  or  of  rebellious  resistance  on  the  other,  yet  they  are 
always  ready  to  sustain  the  true  rights  of  law  and  order, 
and  to  repress  the  disorganising  temper  of  that  licentious- 
ness, which  would  trample  upon  the  best  blessings  of  the 
social  state,  under  the  abused  name  of  freedom. 

Not  only,  however,  is  government  necessary  for  nations, 
but  for  every  other  relation  of  our  race.  All  the  subordi- 
nate departments  of  the  public  offices,  have  their  respective 
systems  of  government.  The  army,  from  the  commander 
in  chief,  down  to  the  subaltern — the  navy,  from  the  high 
Admiral,  down  to  the  common  sailor — the  courts  of  law, 
from  the  Chief  Justice,  to  the  lowest  constable, — all  have 
their  rules  and  officers,  designed  for  the  same  end  of  go- 
vernment. Nay,  every  corporation — every  school — every 
factory — demands  a  strict  and  watchful  government,  to  keep 
it  from  falling  into  ruin  ;  and  even  a  private  family  cannot 
subsist  in  respectability  and  peace,  if  the  principle  of  go- 
vernment be  wanting. 

If  government,  then,  be  so  essential  in  every  thing  else 
which  concerns  the  welfare  of  humanity,  shall  it  not  be 
considered  of  equal  importance  in  the  Church  of  God  ? 
Is  it  so  indispensable  in  all  the  interests  of  our  temporal 
condition,  and  does  it  not  deserve  our  careful  attention  in 
the  selecting  our  religious  system  ?  Surely,  my  brethren, 
if  the  government  of  the  State  be  so  worthy   to  absorb 


LECTURE  8.]  OF  GOVERNMENT.  187 

the  feelings  of  the  patriot,  the  government  of  the  Church 
must  be  far  more  worthy  to  engage  the  intellect  of  the 
Christian ;  since  the  first,  at  best,  is  a  question  which  only 
affects  the  interests  of  earth,  while  the  latter  is  connected 
with  the  immortal  heritage  of  heaven. 

To  those  that  enter  deeply  into  the  subject  of  religion, 
it  is,  therefore,  no  wonder,  that  Church  government  has 
presented  a  topic  of  such  exciting  power ;  and  that  the 
same  violence,  and  unfairness,  and  sophistry,  which  we  be- 
hold in  political  strife,  should  sometimes  have  stained  the 
controversies  of  Christians  on  this  point,  with  their  deepest 
pollution.  The  confession  is  painful  and  humiliating  to  the 
character  of  Christendom, — but  truth  exacts  it,  and  I  may 
not  keep  it  back — that  all  the  strifes  about  doctrine — all 
the  contentions  about  faith,  put  together,  have  not  exhibited 
a  tithe  of  the  rancor  and  spleen,  the  falsehood  and  misrep- 
resentation, which  Christian  writers  have  displayed  on  the 
single  question  of  government.  Of  course,  it  ought  not 
to  excite  any  astonishment,  that  the  form  of  our  own  ec- 
clesiastical system  should  be  a  constant  theme  of  censure 
with  all  who  are  hostile  to  our  communion ;  that  it  should 
be  vilified  by  many  of  our  Christian  brethren,  with  a  zeal 
which  is  by  no  means  according  to  knowledge,  as  being  un- 
scriptural.  Popish,  opposed  to  liberty,  adapted  only  to  a 
monarchy,  and  out  of  character  with  the  Republican  In- 
stitutions of  our  country.  To  this  favorite  topic  of  our 
enemies,  which  forms  the  last  branch  of  our  present  course, 
I  must  now  ask  your  attention. 

The  government  of  the  Church  includes  the  qualifica- 
tions and  orders  of  the  ministry,  the  relations  between 
thera  and  the  people,  and  the  mode  oi  enacting  such  laws 
or  canons,  as  the  welfare  of  the  whole  or  of  any  part  may 
seem  to  require.     And  there  are  four  distinct  kinds  of  this 


188  FOUR  PRINCIPAL  VARIETIES  [lECTURE  8. 

government  chiefly  to  be  noticed,  viz.  the  Congregational, 
the  Presbyterian,  the  Episcopal,  and  the  Roman  Catholic. 
A  variety  of  others,  indeed,  exist ;  the  distinctions  among 
which  it  would  be  beside  ray  purpose  to  place  before  you  : 
but  they  are  all  referable  to  one  or  other  of  these,  in  their 
main  and  substantial  principles. 

The  Congregationalists  do  not  admit  that  there  is  any 
order  in  the  ministry,  nor  that  there  is  any  importance  in 
the  rit€  of  ordination,  although  they  use  the  imposition  of 
hands  as  a  matter  of  practice.  They  hold  that  each  con- 
gregation is  a  complete  church  in  itself,  and  they  disallow 
any  parochial  or  sy nodical  subordination,  (a) 

The  Presbyterians  contend  that  there  is  but  one  order 
in  the  ministry,  viz.  that  of  Presbyters,  or  elders,  whom 
they  also  call  bishops ;  and  that  the  government  of  the 
Church  should  be  by  Prebyteries,  that  is,  by  an  association 
of  ministers  and  ruling  elders,  all  possessed  of  equal  pow- 
ers, without  any  superiority  either  of  office  or  of  order. 
But  they  hold,  that  the  authority  of  their  ministers  to  preach 
the  Gospel,  to  administer  the  sacraments,  and  to  feed  the 
flock  of  Christ,  is  derived  from  the  Holy  Ghost  by  the  im- 
position of  the  hands  of  the  Presbytery ;  and  they  oppose 
the  Independent  or  Congregational  scheme  of  the  common 
rights  of  Christians,  by  the  same  arguments  that  are  used 
by  Episcopalians,  (b) 

The  Episcopal  Church  maintains  that  from  the  Apos- 
tles' time  thei'e  have  been  three  orders  of  ministers  in 
Christ's  Church,  (c)  *  Bishops,  Priests,  and  Deacons  ;'  of 
which,  the  bishop  exercises  the  Apostolic  power  of  ordain- 
ing and  governing,  as  a  President  oTer  a  particular  district ; 

(a)  Viz.  Buck's  Theol.  Diet.  Titles  Independent ;  Puritan  and  Brownist 

(b)  lb.  Title  Presbyterians. 

(c)  Preface  to  the  Ordinal  in  the  Book  of  Common  Prayer. 


LECTURE  8.]     OF  CHURCH  GOVERNMENT.  189 

the  presbyter  or  priest  being  subordinate  to  him,  and  the 
deacon  to  both, — '  which  offices  were  evermore  had  in  such 
reverend  estimation,  that  no  man  might  presume  to  execute 
any  of  them,  except  he  were  first  called,  tried,  examined, 
and  known  to  have  such  qualities  as  are  requisite  for  the 
same  ;  and  also,  by  public  prayer,  with  imposition  of  hands, 
were  approved  and  admitted  thereto  by  lawful  authority.' 

And  the  Church  of  Rome  acknowledges  seven  orders, 
four  less  and  three  greater.  The  Door-keeper,  the  Read- 
er, the  Exorcist,  the  Acolyth,  the  Sub-deacon,  the  Deacon, 
and  the  Presbyter.  And  the  Presbyterate  they  hold  to 
consist  of  one  order,  but  two  degrees,  the  superior  of 
which,  is  the  Bishop  ;  the  Pope  or  Bishop  of  Rome,  being 
the  head  of  all.  (a)  We  see,  therefore,  here,  a  sufficient 
variety.  From  the  Congregationalists,  who  consider  the 
ministry  to  be  no  order  at  all,  but  merely  a  function,  to  be 
taken  up  and  laid  down  at  pleasure,  up  to  the  Church  of 
Rome  with  seven  orders,  besides  the  Bishop  and  the  Ro- 
man Pontiff.  Let  us  next  examine  whether  in  this,  as  in 
some  other  points,  the  truth  of  the  Scriptures  does  not  jus- 
tify the  middle  opinion,  which  is  about  equally  distant  from 
either  extreme. 

In  order  to  which,  I  shall  first  state  the  general  ground 
on  which  we  sustain  our  system. 

Secondly,  I  shall  consider  and  answer  the  objections. 

1.  The  commencement  of  the  priestly  office,  as  distinct 
and  peculiar,  is  not  set  forth  in  the  Scriptures.  Adam, 
Abel,  and  Cain,  must,  from  the  necessity  of  the  case,  have 
offered  their  own  sacrifices.  But  we  find  priests  mention- 
ed, incidentally,  in  many  places,  before  the  appointment  of 
the  Aaronic  priesthood.  Thus,  we  read  of  Melchisedek, 
who  was  both  priest  and  King, — of  the   priests  of  Egypt 

li)  Council  of  Trent,  Sese.  23.  Cap.  2. 


190  THE  AARONIC  PRIESTHOOD.  [LECTURE  8. 

in  the  days  of  Joseph — of  Jethro  the  priest  of  Midian,  who 
was  the  father-in-law  of  Moses ;  and  when  the  Lord  led 
his  people  out  of  Egypt,  (Exod.  xix.  6.)  we  read  that  he 
promised  to  make  them  '  a  kingdom  of  priests  and  a  holy 
nation.'  Again,  (Exodus  xix.  24.)  we  read  of  the  priests, 
as  if  they  were  then  a  class  distinct  from  the  people,  '  Let 
not  the  priests  and  the  people  break  through  to  come  up 
unto  the  Lord,  lest  he  break  forth  upon  them.'  On  the 
whole,  therefore,  since  there  certainly  were  priests,  previ- 
ous to  the  time  of  Aaron's  appointment,  we  cannot  deny 
that  there  may  have  been  an  instituted  priesthood  ;  and  for 
aught  we  know,  the  ministry  exercised  in  the  affairs  of  re- 
ligion, may,  even  at  that  time,  have  had  a  three-fold  char- 
acter. 

But  under  the  Mosaic  dispensation,  it  pleased  the  wis- 
dom of  God  to  establish  a  tabernacle  for  the  abiding  mani- 
festation of  his  presence,  and  to  confine  the  service  of  this 
tabernacle  to  the  tribe  of  Levi ;  the  priesthood  being  limit- 
ed to  one  family  of  that  tribe,  namely,  the  family  of  Aaron. 
And  here  we  see,  distinctly,  the  threefold  character  attached 
to  the  sacred  ministry,  in  the  High  Priest,  the  Priests,  and 
the  Levites.  All  others  were  forbidden  to  trespass  upon 
this  divine  arrangement,  and  very  severe  were  the  judgments 
which  followed  the  attempt  of  Korah  and  his  company,  to 
exercise  the  priesthood  contrary  to  the  rule  laid  down  by 
the  authority  of  God  ;  although  it  might  be  observed,  in 
mitigation  of  their  sin,  that  Dathan  and  Abiram,  or  some 
others  of  the  company  of  Korah,  had  probably  possessed 
the  honor  of  the  priesthood,  under  the  former  practice  ;  and 
that  the  exciting  cause  of  their  rebellion  was  the  exclusion 
of  themselves,  consequent  upon  the  new  arrangement  which 
confined  the  priesthood  to  the  family  of  Aaron. 

In  this  form  we  find  the  ministry  of  the  Lord  remaining 


LECTURE  8.]       THE  CHRISTIAN  MINISTRY.  191 

until  the  appearance  of  the  Great  High  Priest  of  our  pro- 
fession, Jesus  Christ ;  and  in  complete  analogy  with  it,  we 
perceive,  that  soon  after  the  commencement  of  his  ministry^ 
he  chose  twelve  Apostles,  and  seventy  disciples,  '  whom  he 
sent  forth,  two  and  two,  into  every  place  and  city,  whither 
he  himself  would  come  ;'  thus  displaying  a  strict  corres- 
pondence with  the  threefold  form. 

Before  his  re-ascension  into  heaven,  he  constituted  the 
Apostles  to  be  his  representatives,  saying,  '  As  my  Father 
hath  sent  me,  even  so  send  I  you.'  '  Whoso  receiveth  you, 
receiveth  me ;  and  whoso  receiveth  me,  receiveth  him  that 
sent  me.'  '  Go  ye  into  all  the  world,  and  preach  the  Gos- 
pel to  every  creature.'  Now  the  very  first  act  which  we 
read  of  their  performing,  was  the  appointment  of  one  out 
of  the  disciples  to  fill  the  place  of  Judas,  the  traitor ;  and 
soon  after  the  organization  of  the  Church  on  the  day  of 
Pentecost,  we  find  them  ordaining  seven  Deacons,  to  relieve 
them  of  the  care  of  the  poor,  which  was  previously  part 
of  the  Apostles'  duty  ;  and  thus  we  have  a  threefold  min- 
istry again  ;  the  Apostles  occupying  the  first  rank,  the  sev- 
enty Elders  the  second,  and  the  Deacons  the  third. 

The  next  step  of  the  Apostles  which  we  have  to  mark, 
after  they  had  established  many  Churches  and  had  ordained 
ministers  in  every  quarter,  is  their  preparing  to  set  men  in 
their  own  place,  to  ordain  and  to  govern  the  Churches  after 
they  should  be  no  more.  For  we  find  St.  Peter,  in  his 
second  epistle,  (i.  13.)  saying,  '  Yea,  I  think  it  meet,  as 
long  as  I  am  in  this  tabernacle,  to  stir  you  up,  by  putting 
you  in  remembrance  ;  knowing  that  shortly  I  must  put  oft' 
this  my  tabernacle,  even  as  our  Lord  Jesus  Christ  hath 
shewed  me  ;  moreover,  I  will  endeavor  that  ye  may  be  able, 
after  my  decease,  to  have  these  things  always  in  remem- 
hrance.'     And  St.  Paul,  near  the  end  of  his  labors,  writes 


192  THE  CHRISTIAN  MINISTRY.       [LECTURE   8. 

to  Timothy,  and  Titus,  charging  them  to  exercise  Apostolic 
powers  in  'ordaining  elders,  and  deacons  ;  and  in  judging 
and  rebuking  such  as  might  be  unfaithful. 

From  this  we  see,  distinctly,  that  the  three-fold  ministry 
was  designed  to  continue  after  the  Apostolic  day  ;  and 
we  are  brought,  next,  to  the  testimony  of  the  Primitive 
Church,  which  declares  with  one  voice  that  such  was  the 
universal  custom :  that  Bishops,  Priests,  and  Deacons, 
were  every  where  the  regular  officers  of  the  Christian 
Church,  and  that  there  was  no  Church  without  them :  and 
that  as  St.  Paul  placed  Timothy  in  Ephesus,  and  Titus  in 
Crete,  to  preside  over  the  Churches  in  those  regions  re- 
spectively, so  the  other  Apostles  had  ordained  the  first 
Bishops  in  every  other  city  of  importance  which  had  re- 
ceived the  Gospel ;  the  presbyters  being  the  assistants  of 
the  bishop  in.  preaching  and  administering  the  sacraments, 
and  the  deacons  aiding  both,  in  the  lower  functions  of  the 
ministerial  office  ;  but  the  superior  powers  of  ordination  and 
of  government  being  confined  to  the  bishop  alone. 

In  cases  of  difficulty,  demanding  common  consultation, 
the  Apostles,  as  we  read  in  the  Book  of  the  Acts,  assem- 
bled together  in  council.  In  like  manner,  the  Primitive 
Bishops  assembled  for  similar  purposes,  and  each  Bishop 
possessed  an  equal  voice  in  the  decision.  But  the  superi- 
or importance  of  the  cities  in  which  they  resided,  and  the 
greater  comparative  extent  of  their  official  influence,  soon 
prepared  the  way  for  a  pre-eminence  amongst  the  Bishops 
themselves,  which  led  in  a  few  centuries  to  the  estab- 
lishing of  Metropolitans,  Arch-Bishops,  or  Primates,  and 
Patriarchs.  The  conversion  of  Constantine,  the  Emperor 
of  Rome,  induced  a  high  degree  of  worldly  consequence  to 
be  attached  to  these  distinctions  ;  and  pride  and  power  went 
hand  in  hand ;  until,  finally,  about  the  beginning  of  the 


LECTURE  8.]  ITS  PRIMITIVE  ORDER  RESTORED.  193 

seventh  century,  the  influence  of  the  Bishop  of  Rome  be- 
came a  sort  of  legahzed  usurpation  ;  and  in  a  few  ages  more, 
the  domination  of  Popery  assumed  the  form  of  iron  supre- 
macy, which  was  broken  by  the  reformation.  Then  Lu- 
ther, and  Calvin,  and  ZuingHus,  who  had  no  Bishops  in 
their  parties,  were  reduced  to  the  necessity  of  casting  aside 
this  feature  of  the  Apostohc  system,  and  of  going  on 
without  it ;  or  else  the  progress  of  reform  must  have  ceased 
for  want  of  ministers.  But  the  Church  of  England,  through 
the  good  Providence  of  God,  was  enabled  to  retain  this 
Scriptural  order,  and  thus  restored  the  Church  to  the  state 
in  which  it  stood,  immediately  after  the  council  of  Nice. 
While  our  own  branch  of  the  Church,  being  separated  from 
all  state  connexion  and  influence,  were  able  to  revert  to  a 
still  earlier  period  ;  and  being  free  from  all  worldly  titles  and 
distinctions,  having  no  Arch-bishopricks,  no  temporal  pow- 
ers, no  landed  possessions,  and  no  political  trammels,  have 
the  happiness  to  behold  the  Church  restored  in  this  respect, 
to  its  earliest  and  most  strictly  Primitive  form. 

2.  I  now  turn  to  the  objections  advanced  against  our  sys- 
tem :  in  the  examination  of  which,  the  arguments  on  both 
sides  can  be  most  clearly  presented  to  you.  And  as  the 
most  able  and  popular  work  upon  the  subject  is  probably 
that  of  Dr.  Miller,  the  skilful  and  plausible  champion  of 
Presbyterianism,  I  shall  take  the  allegations  in  opposition 
to  oiir  views  from  his  '  Letters  concerning  the  constitution 
and  order  of  the  Christian  ministry, '  as  deduced  from  Scrip- 
ture and  primitive  usage. 

The  first  principle  laid  down  by  this  writer  is  one  in 
which  I  most  heartily  concur,  (a)  '  What  saith  the  Scrip- 
ture ?     This, '  says  he,  and  most  truly, '  is  the  ultimate  and 

(a)  Miller's  Letters  &c.    Letter  2.  p.  25  of  Ed.  of  1807. 


194  PRESBYTERIAN    ARGUMENT  [LECTURE  8. 

only  infallible  standard.  And  the  maxim '  is  especially 
applicable  to  the  subject  now  under  discussion. ' 

It  is  one  of  the  strange  examples  of  human  inconsistency, 
that  immediately  after  proposing  the  Scriptures,  he  begins 
with  the  last  chapter  of  St.  Matthew'' s  Gospel,  passing  over 
the  whole  previous  portion  of  the  Sacred  volume ;  and  di- 
rects his  readers  to  the  model,  not  of  the  Mosaic  dispen- 
sation, which  was  divine,  but  to  the  Jewish  Synagogue 
which  was  a  human  institution^  and  of  the  details  of  which, 
the  whole  information  given  to  his  readers  is  derived,  not 
from  the  Scriptures,  but  from  Maimonides,  the  Jewish  Rab- 
bi, who  lived  in  the  12th  century  !  A  very  extraordinary 
process,  surely,  for  a  question  which  was  proposed  to  be  de- 
termined by  the  Bible. 

But  let  us  attend  to  the  course  of  his  argument.  He 
lays  down  four  propositions,  viz.  '  that  Christ  gave  but  one 
commission  for  the  office  of  the  Gospel  ministry,  and  that 
this  office,  of  course,  is  one.' 

'  That  the  words  Bishop  and  Elder,  or  Presbyter,  are  uni- 
formly used  in  the  New  Testament  as  convertible  titles  for 
the  same  office.' 

'  That  the  same  character  and  powers  which  are  ascri- 
bed, in  the  Sacred  writings,  to  Bishops,  are  also  ascribed 
to  Presbyters,  thus  plainly  establishing  the  identity  of  order, 
as  well  as  of  name  ;  and  finally  :' 

'  That  the  Christian  Church  was  organized  by  the  Apos- 
tles after  the  model  of  the  Jewish  Synagogue,  which  was 
unquestionably  Presbyterian  in  its  form. ' 

Now  in  every  one  of  these  propositions,  I  shall  shew,  as 
I  trust  clearly,  that  this  respectable  author  has  gone  in  di- 
rect opposition  to  the  authority  of  the  Scripture  to  which 
he  appeals ;  so  far  as  it  relates  to  the  truth  in  question. 

1.  In  the  first  place.  Dr.  Miller   limits  the  commission 


UICTURE  8.]  AGAINST  EPISCOPACY.  195 

given  by  our  Saviour  to  the  eleven  Apostles  ;  to  whom  after 
his  resurrection,  he  said,  '  Go  ye  into  all  the  world  and 
preach  the  Gospel  to  every  creature.  '  In  consequence  of 
which  limitation,  he  gets  rid  of  the  seventy  disciples  alto- 
gether, and  conceives  himself  justified  in  recognizing,  of 
course,  but  one  order  and  one  commission.  But .  ivhat 
saith  the  Scripture  7  Take  St.  Luke's  Gospel,  ninth  chap- 
ter, and  you  will  read,  that  the  Saviour  '  called  his  twelve 
disciples  together,  and  gave  them  power  and  authority  over 
all  devils  and  to  cure  diseases,'  '  and  he  sent  them  to  preach 
the  kingdom  of  God  and  to  heal  the  sick. '  '  And  they  de- 
parted and  went  through  the  towns,  preaching  the  Gospel, 
and  healing  every  where.'  Again,  in  the  very  next  chap- 
ter, we  read,  that  '  after  these  things  the  Lord  apijointed 
other  seventy  also,  and  sent  them  two  and  two  before  his 
face,  into  every  city  and  place  whither  he  himself  would 
come,'  '  He  that  heareth  you,  'saith  he,  (v.  16)  heareth 
me,  and  he  that  despiseth  you,  despiseth  me  ;  and  he  that 
despiseth  me  despiseth  him  that  sent  me.  And  the  seven- 
ty returned  again  with  joy,  saying,  Lord,  even  the  devils  are 
subject  unto  us  through  thy  name.  And  he  said,  (v.  19) 
Behold,  I  give  unto  you  power  to  tread  on  serpents  and 
scorpions,  and  over  all  the  power  of  the  enemy,  and  nothing 
shall  by  any  means  hurt  you. ' 

Now  here  is  the  true  commencement  of  the  commission 
given  by  our  Lord  during  his  earthly  ministry.  It  estab- 
lished, in  the  plainest  terms,  tivo  orders  of  preachers,  under 
himself,  who  was  the  High  Priest  of  the  Gospel  dispen- 
sation. It  was  subsequently  enlarged  with  respect  to  the 
Apostles,  when  the  keys  of  the  kingdom  of  heaven, — 
that  is,  the  power  of  legislating  for  the  Church — was  given 
to  them  ;  and  it  was  enlarged  to  its  utmost  extent,  after 
Oyt"  l^ord's  resurrection,  when  the  same  Gospel,  which  had 


196  COMMENCEMENT  OF  [LECTURE  8. 

previously  been  preached  to  the  cities  of  Judea,  was  di- 
rected to  be  proclaimed  to  all  nations.  But  it  is  not  cor- 
rect to  call  this  last  command  the  only  commission,  and 
the  whole  commission.  Still  more  incorrect  is  it  to  say, 
that  the  commission  f^iven  to  the  seventy  disciples  was  that 
of  a  '  temporary  service ,^  and  that  they  are  not  to  be  consid- 
ered as  ministers  of  the  New  Testament  dispensation  at  all. 
This  is  not  following  the  language  of  Scripture,  but  rather 
inventing  additions  to  it  in  a  most  material  point.  For 
where  do  we  read  that  the  seventy  disciples  had  only  a 
temporary  service  ?  How  has  our  Presbyterian  brother 
discovered  that  they  were  not  allowed  to  preach  again  ? 
Who  has  told  him  that  they  were  not  among  the  disciples 
of  whom  we  read  in  St.  John's  Gospel,  (ch.  iv.)  who  bap- 
tised more  than  John  the  Baptist  himself?  And  from 
what  principle  of  analogy  has  it  been  made  probable,  that 
our  Lord  ever  commissioned  men  for  his  ministerial  service 
for  a  brief  period  only,  and  then  cast  them  aside  ? 

But  I  shall  go  farther  in  this  matter,  by  proving  that  Dr. 
Miller's  assertion,  limiting  the  commission  of  the  ministry 
to  the  eleven,  is  not  only  without  Scriptural  authority,  but 
is  in  open  contradiction  to  it. 

In  the  first  account  of  the  Apostles,  after  our  Saviour's  as- 
cension into  heaven.we  read  that '  Peter  stood  up  in  the  midst 
of  the  disciples,  and  said,  Men  and  brethren,  this  Scripture 
must  needs  have  been  fulfilled,  which  the  Holy  Ghost,  by 
the  mouth  of  David,  spake  before  concerning  Judas,  which 
was  guide  to  them  that  took  Jesus.  For  he  was  number- 
ed with  us,  and  had  obtained  _pa/-i  of  this  ministry.' 
'  For  it  is  written  in  the  book  of  Psalms,  let  his  habitation 
be  made  desolate,  and  let  no  man  dwell  therein,  and  his 
bishopricJc  let  another  take.  Wherefore,  of  these  men 
which  have  companied  with  us  all  the  time  that  the  Lord 


LECTURE  8.]         THE  MINISTERIAL  CONMISSION.  197 

Jesus  Christ  went  in  and  out  among  us,  beginning  from  the 
baptism  of  John,  unto  that  same  day  that  he  was  taken 
up  from  us,  must  one  be  ordained  to  be  a  witness  with  us 
of  his  resurrection.  And  they  appointed  two,  Joseph  call- 
ed Barsabas,  who  was  surnamed  Justus,  and  Matthias.  And 
they  prayed,  and  said.  Thou,  Lord,  which  knowest  the 
hearts  of  all  men,  shew  whether  of  these  two  thou  hast 
chosen,  That  he  may  take  part  of  this  ministry  and  Apos- 
tleship,  from  lohich  Judas  by  transgression  fell,  that  he 
might  go  to  his  own  place.  And  they  gave  forth  their  lots, 
and  the  lot  fell  upon  Matthias,  an  d  he  loas  numbered  loiih 
the  eleven  Apostles.^ 

Now  here,  we  see  Peter  and  the  whole  assembly,  pla- 
cing the  commission  of  the  Gospel  m  inistry  so  far  back  as 
to  include  Judas  expressly.  Tf,  as  my  Presbyterian  broth- 
er tells  us,  this  commission  was  '  given  to  the  eleven  ow/y,' 
the  whole  proceeding  of  Peter  and  the  rest  would  have 
been  a  mistake,  because,  in  that  case,  there  would  have 
been  no  vacancy  created  by  the  transgression  of  Judas, 
Moreover,  if  this  final  direction  to  the  eleven,  by  which 
they  were  commanded  to  labor  throughout  the  world,  were 
the  origin  of  their  office,  the  Spirit  of  Prophecy  was  in  er- 
ror when  the  Psalmist  directed  the  bishoprick  of  Judas  to  be 
given  to  another.  Plainly  then,  the  Apostles  acted  on 
the  clear  ground  of  Scripture,  that  their  ministry  did  not 
begin  after  Christ's  resurrection,  but  long  before,  when 
the  commission  was  given  to  the  whole  twelve,  Judas  being 
one  of  them.  And  equally  plain  it  is,  that  if  this  com- 
mission continued  in  force,  the  commissiop  of  the  seventy, 
which  was  subsequent  to  it,  must  have  continued  in  force 
also.  So  far  then,  is  Scripture  from  proving  that  our  Lord 
gave  but  one  commission  for  the  ministry,  that  it  proves 
the  ^^ery  contrary.     He  gave  two ;  he,  himself,  being  at  the 

17* 


198  THE   SAVIOUR  APPOINTED  [LECTURE  8. 

time,  an  acting  minister  of  the  same  Gospel,  sent  in  person 
to  the  lost  sheep  of  the  house  of  Israel,  and  preaching, 
like  the  rest,  '  Repent  ye,  for  the  kingdom  of  heaven  is  at 
hand.'  So  that  if  we  do  truly  take  the  testimony  of 
the  sacred  word  of  inspiration,  the  Redeemer  set  before 
his  disciples  a  three-fold  ministry :  Himself,  the  '  Shep- 
herd and  Bishop  of  our  souls,'  (1  Pet.  ii.  35.)  presiding, 
his  Apostles  next,  and  subordinate  to  them,  the  seventy. 

When  his  earthly  ministry  was  accomplished,  he  consti- 
tuted the  Apostles  as  his  representatives  on  earth,  by  say- 
ing, '  As  my  Father  sent  me,  even  so  send  I  you.'  The 
seventy  would  then  become,  of  course,  the  second,  as  they 
had  always  been  next  to  the  Apostles,  and  we  see  how 
soon  they  supplied  the  third  order,  by  the  appointment  of 
deacons. 

The  whole  error  of  Dr.  Miller's  argument  proceeds  from 
his  confounding  the  ministerial  commission  with  the  direc- 
tion given  about  the  field  of  labor.  St.  Paul  tells  us  ex- 
pressly that  the  change  in  the  priesthood  began  with  the 
ministry  of  Christ.  'The  Priesthood  being  changed,^ 
saith  he,  (Heb.  vii.  12.)  'there  is  made  of  necessity  a 
change  in  the  law.  For  he  of  whom  these  things  are  spo- 
ken, pertaineth  to  another  tribe,  of  which  no  man  gave  at- 
tendance at  the  altar.  For  it  is  evident  that  our  Lord 
syrang  out  of  Judah,  of  which  tribe  Moses  spake  nothing 
concerning  priesthood.  And  it  is  yet  far  more  evident: 
for  that  after  the  similitude  of  Melchisedek  there  ariseth 
another  priest,  who  is  made,  not  after  the  law  of  a  carnal 
commandment,  but  after  the  power  of  an  endless  life.' — 
'  For  such  an  high  priest  became  us,  (v.  26)  who  is  holy, 
harmless,  undefiled,  separate  from  sinners,  and  made  high- 
er than  the  heavens.'  And  St.  Peter  tells  Cornelius  ex- 
pressly, (Acts  10.  36.)  '  The  word  ivhich  God  sent  unto 


LECTURE   8.]  TWO  ORDERS.  199 

the  children  of  Israel,  preaching  peace  by  Jesus  Christ ; 
(he  is  Lord  of  all ; )  That  word  ye  know,  which  was  pub- 
lished throughout  all  Judea,  and  began  from  Galilee,  after 
the  baptism  which  John  preached ;  Hoiv  God  anointed 
Jesus  of  Nazareth  with  the  Holy  Ghost  and  with  power ; 
who  went  about  doing  good  and  healing  all  that  were  op- 
pressed of  the  devil :  for  God  was  with  him.  And  we  are 
witnesses  of  all  things  which  he  did  both  in  the  land  of  the 
Jews,  and  in  Jerusalem ;  whom  they  slew  and  hanged  on 
a  tree :  him  God  raised  up  the  third  day,  and  shewed  him 
openly;  not  to  all  the  people,  but  unto  witnesses  chosen 
before  of  God ^  even  to  us,  who  did  eat  and  drink  with  him 
after  he  rose  from  the  dead.  And  he  commanded  us  to 
preach  unto  the  people,  and  to  testify,  that  it  is  he  which 
was  ordained  of  God  to  be  the  Judge  of  quick  and  dead.' 
Now  we  see  here,  that  the  beginning  of  the  Christian  dis- 
pensation WdiS  made  by  the  anointing  of  Christ  himself, 
the  great  High  Priest  of  our  profession,  which  was  con- 
fessedly when  our  Lord  received  the  visible  descent  of  the 
Holy  Ghost,  and  the  attestation  from  heaven  '  This  is  my 
beloved  Son,  in  whom  I  am  well  pleased.'  His  personal 
ministry  began  forthwith,  and  the  commission  of  his  Apos- 
tles began  immediately  after,  as  did  that  of  the  seventy. 
The  directions  given  subsequent  to  his  crucifixion,  are  not 
to  be  confounded  with  their  commission,  for  they  are  sub- 
jects perfectly  distinct,  in  themselves.  Thus  a  commission 
given  to  a  military  general,  puts  him  into  office ;  but  where 
he  shall  carry  on  the  war,  or  when,  or  how,  are  subsequent 
questions,  depending  on  the  will  of  his  government,  and  to 
be  communicated  as  occasions  may  arise.  So  a  commis- 
sion given  to  a  judge,  puts  him  into  office ;  but  the  legis- 
lature may  afterwards  enlarge  his  district,  or  make  regula- 
tions about  the  time  and  mode  of  holding  his  courts,  or  even 


200  THE  COMMUNITY  [LECTURE  8. 

lessen  or  increase  the  limits  of  his  jurisdiction,  while  the 
commission  which  invested  him  with  the  office,  continues 
the  same.  In  like  manner,  the  Gospel,  for  that  is  the 
WORD  which  Peter  preached  to  Cornelius,  began  from 
Galilee,  after  the  baptism  of  John.  Christ  himself  was 
the  High  Priest  who  ushered  in  the  new  dispensation,  and 
who  was  anointed  publicly  from  heaven,  for  his  holy  office. 
He  forthwith  calls  twelve  Apostles,  one  for  each  tribe  of 
Israel,  and  seventy  disciples  in  manifest  allusion  to  the  sev- 
enty elders  or  presbyters  of  the  Mosaic  System.  He  gives 
them  their  distinct  commission,  and  they  enter  forthwith 
upon  their  work.  That  work  was  not  a  temporary  com- 
mission, ending  with  his  death.  It  was  the  same  commis- 
sion to  the  close  of  their  days,  and  the  direction  given  after 
his  resurrection  to  administer  baptism  in  a  particular  form, 
and  to  preach  to  the  Gentiles  as  well  as  to  the  Jews,  was 
not  a  change  in  the  office  to  which  they  had  been  called 
long  before,  but  a  modification  of  two  particulars  in  the 
exercise  of  it.  The  command  to  baptise  in  the  name  of 
the  Trinity  was  precisely  like  the  command  with  regard  to 
the  Eucharist,  on  the  night  before  his  crucifixion,  '  This  do 
in  remembrance  of  me.'  And  the  one  has  no  more  to  do 
with  the  commencement  of  the  apostolic  commission  than 
the  other. 

I  now  proceed  to  the  second  argument  of  Dr.  Miller,  viz. 
that  '  the  words  Bishop  and  Elder  or  Presbyter,  are  uniform- 
ly used  in  the  New  Testament,  as  convertible  titles  for  the 
same  office.'  This  allegation  is  partly  right,  and  partly 
wrong ;  but  whether  right  or  wrong,  it  has  nothing  to  do 
with  the  main  question. 

The  word  Bishop,  in  the  Greek  language,  signifies  an 
overseer,  and  was  not  invented  for  the  sake  of  a  new  office, 
for  it  was  an  old  term,  used  long  before  the  Christian  era. 


LECTURE  8.]  OF  NAMES  EXAMINED.  201 

and  applied  commonly  amongst  the  heathen  to  an  overseer 
of  any  kind  whatever.  So,  Fresbyter,  in  the  Greek  lan- 
guage, signifies  an  elder,  and  was  currently  used  to  express 
eldership  in  age,  or  eldership  in  dignity.  The  name  Deacon, 
like  the  others,  was  also  common,  signifying  merely  a  ser- 
vant or  a  minister.  And  the  word  Apostle  was  a  name  of 
signification,  meaning  one  sent,  or  a  messenger.  Hence  it 
follows,  of  course,  that  it  is  idle  to  look  for  the  distinctions 
of  office  in  the  mere  names.  These  names  were  at  first 
not  so  much  proper  as  common ;  although  they  became 
official  and  distinctive  afterwards.  And  to  shew  you  how 
perfectly  the  argument  built  upon  these  names  may  be  used 
to  mislead  us,  a  very  slight  examination  will  be  amply  suf- 
ficient. 

The  apostles  ordained  elders  or  presbyters,  as  we  read,  in 
every  city ;  and  it  is  not  disputed  by  any,  that  they,  at 
least,  had  a  right  to  govern  these  elders,  as  a  superior  order 
of  men.  But  St.  Peter  (1  Pet.  5.)  calls  himself  an  elder, 
and  that  in  the  strongest  form.  '  The  elders  which  are 
among  you, '  saith  he,  '  I  exhort,  who  am  also  an  elder. ' 
And  St  John  gives  himself  the  same  title  in  the  beginning 
both  of  his  second  and  third  epistles.  ^  The  elder  unto 
the  elect  lady,'  '  The  elder  unio  the  well  beloved  Gains.' 
On  the  other  hand  we  find  the  name  apostle  given  to  those 
who  were  not  in  the  chief  authority.  Barnabas,  Junia, 
Epaphroditus,  are  all  called  apostles  :  but  does  it  follow 
from  this  occasional  interchange  of  names,  that  there  was 
no  distinction  between  the  powers  and  offices  of  the  apos- 
tles and  elders  ?  Surely  not.  In  the  strict  sense  which 
was  afterwards  by  custom  attached  to  these  names,  no  wri- 
ter would  confound  them.  No  man  now,  speaking  of  the 
apostle  John,  would  call  him  the  Elder  John,  or  the  Pres- 
byter John,   although   he  called  himself  so  in  the  general 


202  THE    THIRD    ARGUMENT  [LECTURE  8. 

sense  of  the  word  which  was  so  common  at  the  time.  Nei- 
ther would  any  man  now  speaking  of  the  apostles,  be  un- 
derstood as  numbering  Barnabas,  or  Junia,  or  Epaphroditus, 
amongst  them.  The  distinction  between  the  respective 
offices  of  Apostle,  and  Presbyter  or  Elder,  must  therefore 
be  ascertained  from  the  facts  of  the  Sacred  history  :  the 
names  alone  could  never  explain  it.  And  we  ask  no  more 
in  the  Episcopal  argument.  The  distinction  between  the 
(Offices  of  Bishop  and  Presbyter  is  just  as  easily  demonstra- 
ted by  the  facts.  The  names  alone,  we  admit,  prove 
nothing  in  our  favor :  but  surely  the  community  of  names 
proves  just  as  little  on  the  other  side  :  since  I  have  shewn 
that  if  it  proves  any  thing,  it  proves  that  the  Apostles  and 
the  Presbyters  whom  they  ordained  w^ere  of  equal  dignity 
and  authority,  which  has  never  been  pretended  by  any 
man. 

In  this  argument  also,  however,  I  must  go  a  little  far- 
tlier  ;  in  order  to  show  how  the  reasoning  of  my  Presby- 
terian brother  may  be  used  against  himself-  'Bishop  and 
Presbyter, '  saith  he,  'are  two  names  indeed,  but  in  the  New 
Testament  they  are  sometimes  applied  to  the  same  office, 
and  therefore,  there  ought  to  be  no  distinction  of  two  offi-r 
ces  allowed  in  the  Gospel  ministry.'  But  presently  he  tells 
us — with  all  possible  sincerity,  I  doubt  not — that  the  one 
name,  elder  or  presbyter,  comprehends  Uvo  distinct  o^ces, 
the  elder  who  is  a  preacher,  and  the  elder  who  rules  the 
flock.  Now  this,  to  my  poor  apprehension,  seems  rather 
strange  :  that  two  words  cannot  be  received  as  consistent 
with  the  idea  that  there  were  two  distinct  offices,  because 
they  are  sometimes  used  interchangeably  ;  while  never-, 
theiess  one  word  must  be  received  as  perfectly  consistent 
with  two  far  more  distinct  offices  in  the  very  same  book, 
I  will  not  deal  so  unkindly  by  Dr.  Miller  as  he  does  by  his 


LECTURE  8.]  AGAINST  EPISCOPACY.  203 

own  John  Calvin,  where  he  calls  his   reasoning  ridiculous 
because  it  happens  not  to  suit  him. 

3.  Enough,  I  trust,  has  been  said  on  this  second  objec- 
tion. Let  us  pass  on  to  the  third,  where  our  Presbyteri- 
an brother  asserts  that  the  same  character,  duties,  and  poTv- 
ers,  which  are  ascribed  in  the  Sacred  writings  to  Bishops, 
are  also  ascribed  to  Presbyters,  thereby  plainly  establish- 
ing their  identity  of  order,  as  well  as  of  name. 

To  demonstrate  this  he  endeavors  to  shew,  that  preach- 
ing and  administering  the  sacraments,  are  functions  of  a 
higher  order  than  ordaining  ministers  and  governing  the 
Church.  And  he  lays  great  stress  upon  the  injunction  of 
St.  Paul  to  Timothy,  '  Let  the  elders  who  rule  well  be 
counted  worthy  of  double  honor,  especially  they  who  labor 
in  the  word  and  doctrine.'  This  is  the  proof  text  in  sup- 
port of  the  two  elderships  of  the  Presbyterian  system,  the 
preaching  elder  or  minister,  who  labors  in  word  and  doc- 
trine, and  the  lay  elder  who  only  rules ;  for  Dr.  Miller  ex- 
tracts more  offices  out  of  his  one  word,  as  I  have  shewn, 
than  he  will  allow  us  to  have  with  two.  But  what  is  there 
in  this  argument  ?  Suppose  our  Presbyterian  brother  reads 
the  text  with  the  emphasis  on  the  word  labor  :  '  Let  the 
elders  who  labor  in  the  word  and  doctrine  be  counted  wor- 
thy of  especial  honor,' — just  as  the  Apostle  had  before 
said  :  '  Let  the  elders  who  rule  well,  be  counted  worthy 
of  double  honor ;'  and  what  is  there  strange  or  remarkable 
about  the  passage  ?  Has  Dr.  Miller  never  known  preach- 
ing elders  who  took  their  solemn  office  easy,  and  did  not 
labor  at  all  ?  Has  he  never  known  ruling  elders  who  knew 
nothing  about  ruling  even  their  own  households,  and  still 
less,  if  possible,  about  ruling  well!  Was  it  not  right  that 
Timothy  should  be  exhorted  to  make  a  distinction  in  the 
degree  of  honor  with  which  he  should  regard  the  faithful, 


204  THE  THIRD  ARGUMENT  [LECTURE  8. 

the  diligent,  and  the  laborious,  above  the  careless,  the 
slothful,  and  the  supine  ?  And  is  a  passage  like  this,  real- 
ly thought  sufficient  to  inform  the  world,  that  two  sorts  of 
presbyters,  totally  distinct,  one  belonging  to  the  clergy  and 
the  other  to  the  laity,  were  recognised  by  the  Apostle  ?  (a) 
With  regard  to  the  other  idea,  that  preaching  is  here 
placed  above  government,  it  is  perfectly  idle.  The  office 
of  instruction  was  common  to  all  the  ministry.  The  Dea- 
cons, Philip  and  Stephen,  preached,  the  Presbyters  preach- 
ed, and  the  Apostles  preached.  In  what  then  did  the  su- 
periority of  the  Apostles  consist,  but  in  ordination  and  gov- 
ernment ?  And  who  ever  heard  that  the  office  of  a  ruler 
was  below  the  office  of  an  instructor,  especially  where,  as 
in  the  Church,  the  very  object  of  the  ruler  was  to  see  that 
the  work  of  instruction  was  properly  carried  on  ?  Indeed, 
so  far  are  the  epistles  of  Paul  to  Timothy  from   yielding 

(a)  It  may  be  as  well  to  state  here  the  opinion  of  another  Presbyte- 
rian divine  on  this  lay  eldership  of  Calvin,  which  Dr.  Miller  endeavors 
to  defend.  Dr.  James  P.  Wilson,  late  pastor  of  the  First  Presbyterian 
Church  in  Philadelphia,  in  a  work  on  'the  Primitive  government  of 
Christian  Churches,'  published  since  his  death,  expresses  himself  in  the 
following  decisive  terms,  (p.  68.)  ♦  Every  effort  to  discover  even  the  ex- 
istence  of  lay  elders,  or  of  any  inferior  grade  of  presbyters,  has  totally 
failed ;  neither  has  there  been  found  a  single  word  of  such  a  diversity, 
nor  the  idea  of  such  an  officer,  in  any  Church.  If  such  a  class  of  men 
had  existed  in  the  Apostolic  Churches,  it  could  not  have  escaped  detec- 
tion. If  the  Scriptures  had  been  understood  by  the  Apostles  and  Evan- 
gelists  to  warrant  it,  the  grade  must  have  existed  and  would  certainly 
have  appeared.  The  conclusion  is  consequently  undeniable,  that  those 
who  find  lay  Presbyters  in  the  New  Testament,  have  made  a  discovery 
of  that,  of  ichich  the  inspired  men  who  wrote  it,  never  entertained  an 
idea.^ 

And  again,  in  page  78,  Dr.  Wilson,  speaking  of  the  works  of  Cyprian 
says,  '  The  modern  inferior  lay  or  ruling  elders  are  never  once  mention- 
ed in  his  writings,  but  the  same  profound  silence  as  to  this  unscriptural 
order  is  found  in  Cyprian,  which  has  been  observed  in  every  writer  be- 
fore him.' 


LECTURE   8.]  AGAINST  EPISCOPACY.  205 

any  support  to  Presb3^terianism,  that  the  very  verse  quoted 
by  Dr.  Miller,  with  a  few  more  in  the  same  chapter,  fur- 
nishes a  most  conclusive  proof  of  the  Episcopal  system. 
'  Against  an  elder, ^  saith  the  Apostle  to  Timothy,  '  receive 
not  an  accusation,  hut  before  two  or  three  ivitnesses.  Them 
that  sin,  rebuke  before  all,  that  others  also  may  fear.' 
How  is  this?  The  elders  or  presbyters  to  be  accused  be- 
fore Timothy,  and  he  to  be  constituted  their  Judge,  to  re- 
buke and  censure  them  when  he  found  that  they  deserved 
it!  Does  this  look  like  Timothy's  having  no  official  au- 
thority over  these  presbyters  ?  Neither  is  this  all ;  for  a 
little  farther  on,  the  Apostle  saith  to  him,  '  Lay  hands  sud- 
denly on  no  man,''  where  the  same  Timothy  is  cautioned 
on  the  subject  of  ordaining,  for  that  is  the  admitted  sense 
of  the  passage.  Here  then,  we  see  these  presbyters,. who 
held  the  highest  office — yea,  the  only  office  in  the  minis- 
try, according  to  Dr.  Miller — plainly  subordinate  to  Tim- 
othy. The  power  of  the  Apostle  is  committed  to  his 
hands,  and  not  to  theirs.  He  was  to  ordain — not  they  ;  he 
was  to  receive  accusations  against  them,  and  judge,  and 
censure,  according  to  the  circumstances — not  they  :  he  was 
to  distinguish  those  who  were  faithful  and  diligent  in  ruling 
their  portion  of  the  flock,  and  especially  those  who  labor- 
ed fervently  and  zealously  in  word  and  doctrine :  and  yet 
we  are  asked  to  believe  that  Timothy,  who  was  to  do  aU 
this,  was  of  no  higher  grade  than  the  elders  who  were  thus 
put  under  his  charge.  Nay,  my  Presbyterian  brother 
would  persuade  us,  I  presume,  that  they  were  above  Timo- 
thy, since  he  puts  preaching  above,  and  ruling  below. 
Truly  it  is  a  new  position  for  governors,  to  occupy  the  low- 
est place. 

But  our  adversary  seems  aware  that  this  doctrine  might 
not  be  very  intelligible,  and  therefore  he  also  claims  for 

18 


206  GOVERNMENT  Off  PRESBYTERS         [LECTURE  Q. 

presbyters  the  powers  of  government  and  ordination.  To 
prove  the  authority  of  Presbyterial  government,  he  cites 
the  case  of  the  elders  of  Ephesus,  (Acts,  xx.  17.)  as  pre- 
cisely in  point,  since  St.  Paul  exhorts  them  to  take  heed 
unto  the  flock,  over  which  the  Holy  Ghost  had  made  them 
overseers.  '  Here,'  observes  Dr.  Miller,  '  the  government 
of  this  Cluirch,  as  well  as  the  ministering  in  the  word,  is 
evidently  rested  in  the  elders.  No  mention  is  made  of 
any  individual  who  had  the  whole  ruling  power  vested  in 
him,  or  even  a  larger  share  than  others.'  Now  really  it  is 
stranp^e  that  this  should  be  insisted  on  as  an  evidence  in 
favor  of  Presbyterianism,  when  it  admits  of  so  obvious  an 
explanation.  We  grant  that  presbyters  are  overseers  of 
the  flock  of  Christ,  but  we  do  not  see  how  this  can  prove 
that  there  ought  to  be  no  overseer  over  the  presbyters. 
We  grant,  too,  that  at  the  time  mentioned  in  the  book  of 
the  Acts,  the  presbyters  of  Ephesus  had  no  such  overseer 
appointed  over  them  ;  but  we  do  not  see  how  this  was  to 
prevent  the  Apostle  from  making  the  appointment  as  soon 
as  it  should  be  in  his  power.  In  the  nature  of  things  it  was 
obviously  impossible,  that  the  Gentile  Churches  should  be 
supplied  immediately  with  all  the  ecclesiastical  officers,  and 
so  long  as  they  had  the  Apostolic  superintendance  they  need- 
ed no  other.  Neither  can  it  be  questioned  that  the  office  of 
Apostle,  afterwards  called  Bishop,  being  one  of  the  great- 
est responsibility  and  difficulty,  must  for  that  reason  have 
been  the  last  supplied  among  them,  because  it  was  neces- 
sary to  wait  longer  for  persons  of  suitable  age  and  experi- 
ence. But  Dr.  Miller  contends  that  there  ought  to  be  no 
rulers  over  presbyters,  because,  at  this  particular  time,  when 
Paul  was  at  Miletus,  he  does  not  mention  any  such  officer. 
And  yet  if  he  will  read  the  first  epistle  to  the  Corinthians, 
he  will  find,  that  by  the  same  argument  there  ought  to  be 


LECTURE  8.]  EXAMINED.  207 

no  presbyters  in  the  Church,  because  the  Apostle  make? 
no  mention  of  them  whatever,  allowing  the  Corinthians  to 
hold  their  worship  and  even  to  administer  the  Eucharist, 
without  the  slightest  allusion  to  any  regular  ministry. 
What  then?  would  Dr.  Miller  allow  that  this  silence  of  the 
Apostle  proves  his  intention  never  to  have  established  pres- 
byters at  Corinth  at  all  ?  By  no  means.  It  only  proves 
that  the  Corinthian  Church  was  obliged  to  do  as  well  as 
they  could  without  a  settled  ministry,  until  some  of  their 
members  should  attain  sufficient  knowledge  and  experience 
to  quaUfy  them  for  the  office,  (a)  But  if  this  be  mani- 
festly true  in  their  case,  how  much  more  plain  is  the  case  of 
the  elders  of  Ephesus,  over  whom,  some  years  after,  St. 
Paul  did  actually  appoint  Timothy  to  preside  and  govern, 
as  we  have  just  seen  ?  Hence  my  Presbyterian  brother,  if 
he  examines  the  address  of  St.  Paul  to  these  elders  of 
Ephesus,  will  not  find  one  word  about  their  ordaining  other 
elders;  nor  about  their  receiving  accusations  against  them, 
and  rebuking  them  ;  nor  a  single  syllable  that  looks  like  the 
Apostolic  powers  of  government.  But  in  his  epistle  to 
Timothy,  he  gives  to  him  alone  the  charge  and  government, 
not  only  of  the  flock,  but  of  the  overseers  of  the  flock ; 
and  of  course  we  perceive,  that  the  reason  these  presbyters 
were  not  previously  told   to  obey  a  superior,  was  simply 

(a)  The  fact  here  assumed,  that  there  were  no  ordained  ministers  at 
Corinth  when  the  Epistles  to  the  Corinthians  were  written,  is  hardly  to  be 
doubted  by  any  one  who  reads  them  carefully,  especially  if  attention  be 
paid  to  the  rules  laid  down  for  their  public  assemblies.  In  the  chapter 
where  the  Apostle  settles  these  points  of  order,  he  evidently  speaks  up- 
on  the  supposition  that  they  had  no  official  instructor,  for  he  places  them 
all  upon  the  same  level,  and  gives  directions  which  are  totally  inapplica- 
ble  to  the  circumstances  of  any  regular  congregation.  This  opinion, 
however,  which  has  an  intimate  connexion  with  some  mteresting  theo- 
logical doctrines,  cannot  be  examined  fully  within  the  compass  of  a  note. 
The  reader  will  find  it  in  the  dissertation  at  the  close  of  the  volume. 


208  ORDINATION  BY  PKESBYTERS        [LECTURE  8. 

because  the  Apostle  had  not  as  yet  provided  any  one  to 
fill  his  own  place  over  them.  He  was  himself  their  supe- 
rior at  the  time ;  and  as  he  was  then  obliged  to  leave  them 
without  expecting  to  return,  he  gives  them  a  solemn  charge  ; 
and  as  soon  as  he  could,  he  sends  Timothy  to  exercise 
Apostolic  powers,  and  thus  completes,  in  due  season,  their 
ecclesiastical  system. 

Now  in  all  this,  we  see  that  the  language  and  conduct 
of  the  Apostle  at  Miletus  was  perfectly  consistent  with 
our  doctrine,  and  as  perfectly  inconsistent  with  the  hypo- 
thesis of  Dr.  Miller.  For  it  is  manifest  that  if  St.  Paul,  ad- 
dressing the  elders  of  Ephesus,  had  intended  to  establish  a 
Presbyterian  platform,  he  would  have  told  them  something 
about  synods  and  presbyteries,  as  being  the  mode  in  which 
they  should  keep  each  other  in  order.  But  because  he  in- 
tended, as  speedily  as  possible,  to  send  them  a  governor, 
he  only  charges  them  in  the  meanwhile,  to  be  careful  in 
overseeing  the  flock,  and  to  take  heed  unto  themselves. 

The  claim  of  the  ordaining  power  for  presbyters,  comes 
next  to  be  considered ;  and  for  this  Dr.  Miller  presents  us 
with  what  he  calls  three  precedents.  The  first  is  the  case 
of  Barnabas  and  Saul  in  Acts  xiii.  where  it  is  related  that 
'  as  they  ministered  to  the  Lord  and  fasted,  the  Holy 
Ghost  said,  separate  me  Barnabas  and  Saul  for  the  work 
whereunto  I  have  called  them.  And  when  they  had  fast- 
ed and  prayed  and  laid  their  hands  on  them,  they  sent 
them  away.' 

In  the  14th  chapter,  (26  v.)  we  find  that  Paul  and  Bar- 
nabas, having  gone  through  their  allotted  circuit  of  labor, 
returned  to  Autioch,  '  from  whence, '  says  the  sacred  his- 
torian, '  they  had  been  recommended  to  the  grace  of  God 
for  the  work  which  they  fulfilled.'  And  the  question  pre- 
sents itself,  Was  this  an  ordination  to  the  ministerial  office 


LECTURE  8.]  SHEWN  TO  BE  AN  ERROR.  209 

at  all  ?     Dr.  Miller  says  it  was  ;     1  confidently  answer  it 
was  not  :  and  I  give  the  following  reasons. 

There  is  no  color  for  calling  it  an  ordination,  except  that 
the  laying  on  of  hands  is  mentioned.  But  it  is  undeniable 
that  the  laying  on  of  hands  was  used  as  a  mere  accompani- 
ment to  the  pronouncing  of  a  benediction,  from  the  earliest 
days.  Thus  Jacob  blessed  the  two  sons  of  Joseph, '  laying 
his  hands  upon  their  heads. '  Thus  the  Redeemer  blessed 
the  little  children  brought  unto  him,  'laying  his  hands  upon 
them  ; '  and  1  have  shewn  in  the  lecture  upon  the  apostol- 
ic ordinance  of  confirmation,  that  the  apostles  always  pro- 
nounced a  blessing  on  those  who  had  been  baptised,  accom- 
panied by  the  laying  on  of  hands.  Of  course,  we  have  to 
look  to  the  rest  of  the  facts,  before  we  can  determine  in 
any  case,  whether  the  laying  on  of  hands  was  for  the  pur- 
pose of  ordaining  to  the  ministerial  office,  or  not.  1  have 
cited  the  language  of  the  passage  in  which  it  is  said  that 
Paul  and  Barnabas  were  '  commended  to  the  grace  of  God' 
for  the  particular  work  assigned  them.  In  other  words, 
the  disciples  at  Antioch  implored  the  divine  blessing  on 
them  ;  and  if,  as  I  suppose,  the  laying  on  of  hands  was 
used  to  accompany  that  solemn  benediction,  there  was 
nothing  in  the  act  either  new  or  extraordinary. 

But  I  proceed  to  shew,  that  this  laying  on  of  hands  could 
not  have  been  intended  as  a  designation  to  the  ministerial  of- 
fice, from  the  plain  statements  of  the  Scriptures  themselves. 
And  in  order  to  understand  the  subject  clearly,  we  must 
remember  that  Paul  and  Barnabas  are  united  in  the  ques- 
tion. If  one  was  ordained  by  this  laying  on  of  hands,  both 
must  have  been,  because  they  are  mentioned  together. 
But  it  is  certain  that  Paul  never  received  the  stated  rite  of 
ordination  at  all,  because  his  call  was  extraordinary.  He 
claimed  the  right  to  be  one  of  the  Apostles  in  chief,  for  the 

18* 


510  ORDINATION  BY  PRESBYTERS   [LECTURE  8. 

very  reason,  that  he  too  had  seen  the  Lord  Jesus  Christ, 
and  had  been  called  by  him  in  person  ;  and  no  man  will 
pretend  that  the  ordinary  ceremonial  of  the  laying  on  of 
hands  was  used  to  those  who  had  a  designation  so  much 
more  elevated,  by  the  immediate  call  of  the  great  Re- 
deemer. Hence  it  is  obvious  that  the  twelve  Apostles  did 
not  receive  the  imposition  of  hands :  neither  did  the  seven- 
ty elders  :  neither  did  Matthias,  who  was  chosen  in  the 
place  of  Judas  :  and  neither  did  Paul.  For  although  An- 
anias put  his  hands  upon  him  when  he  received  his  sight, 
yet  no  one  ever  supposed  that  this  was  any  thing  more 
than  the  action  which  commonly  accompanied  the  mira- 
cles of  healing.  The  Lord  had  declared  that  Saul  was  '  a 
chosen  vessel'  unto  him,  to  bear  his  name  '■  before  the  gen- 
tiles, and  kings,  and  the  children  of  Israel.'  Hence  he  was 
filled  with  the  Holy  Spirit,  and  began  to  preach  '  straight- 
way, '  as  it  is  expressly  recorded.  (Acts  ix.  20.)  His 
Apostolical  commission  was  complete,  and  was  admitted 
(v.  27.)  by  the  rest  of  the  Apostles  at  Jerusalem;  al- 
though he  did  not  even  see  them  for  some  years  after. 
(Gal.  1  and  2  ch.) 

That  the  designation  of  St  Paul  to  the  ministerial  office 
was  not  of  the  ordinary  but  of  the  extraordinary  kind,  ap- 
pears further  from  his  own  account  of  himsolf  in  his  epistle 
to  the  Galatians.  '  I  certify  you,  brethren, '  saith  he,  '  that 
the  Gospel  which  was  preached  of  me  is  not  alter  man. 
For  I  neither  received  it  of  man,  neither  was  I  taught 
it,  but  by  the  revelation  of  Jesus  Christ. '  'But  when  it 
pleased  God,  who  separated  me  from  my  mother's  womb, 
and  called  me  by  his  grace,  to  reveal  his  Son  in  me,  that  I 
might  preach  him  among  the  heathen;  immediately  I  con- 
ferred not  with  flesh  and  blood;  aeitherwent  I  up  to  Jeru- 
salem to  them  which  were  apostles  before  me  ;  but  I  went  into 


LECTURE  8.]    SHEWN  TO  BE  AN  ERROR.  211 

Arabia  and  returned  again  unto  Damascus.  Then  after 
three  years,  I  went  up  to  Jerusalem  to  see  Peter,  and  abode 
with  him  fifteen  days.  '  Here,  then,  we  see  distinctly, 
that  the  Apostle  Paul  exercised  his  ministry  at  the  call  of 
Christ,  without  any  conference  with  flesh  and  blood,  for 
years  before  the  time  when  Dr.  Miller  would  have  him  or- 
dained by  the  prophets  and  teachers  at  Antioch.  And  hence 
it  is  obvious,  that  the  laying  on  of  hands  in  hts  case.,  had 
nothing  to  do  with  ordination  ;  since  it  is  preposterous  to 
suppose,  that  he  who  had  been  for  years  preaching  and 
working  miracles  among  the  Gentiles,  at  the  command  of 
Christ  himself,  should  submit  to  be  ordained  again  by  an  in- 
ferior  ministry 

Thus  much  for  this  imaginary  ordination  of  Paul,  at  An- 
tioch.  The  Holy  Spirit  directed  that  Saul  and  Barnabas, 
who  were  ministering  along  with  the  prophets  and  teach- 
ers before  the  Lord,  in  fastiag  and  prayer,  should  be  sepa- 
rated from  them,,  in  order  to  go  upon  a  particular  duty,  to 
preach  throughout  a  large  circuit  and  return  to  Antioch 
again.  Such  designations  were  not  uncommon,  for  Paul 
at  another  time,  was  informed  by  a  vision  v.'hen  he  should 
go  to  Macedonia.  At  another  time,  he  assayed  to  go  into 
Bithynia,  •'  but  the  Spirit  suffered  him  not.'  Accordingly, 
on  this  revelation  of  the  divine  will,  the  disciples  continued 
in  fasting  and  prayer  as  before,  commended  the  Apostle  and 
Barnabas  to  the  grace  of  God,  (Acts  xiv.  26.)  and,  as  an 
act  commoflly  joined  with  the  pronouncing  of  a  blessing, 
laid  their  hands  on  them,  and  they  departed. 

The  next  instance  of  an  ordination,  which  Dr.  Miller 
claims  in  favor  of  the  rights  of  presbyters,  is  worse,  if  pos- 
sible, than  the  former.  It  is  the  case  of  Timothy,  which 
.St.  Paul  relates  in  two  forms  of  expression.  In  his  first 
sepistle  to  Timothy,  (1  Tim-  iv.  14.)  the  Apostle  addresses 


212        ORDINATION  BY  PRESBYTERS      [LECTURE  8. 

him  thus  :  '  Neglect  not  the  gift  that  is  in  thee,  which  was 
given  thee  by  prophecy,  ivith  the  laying  on  of  the  hands 
of  the  presbytery.'  And  in  his  second  epistle,  (2  Tim.  i. 
6.)  the  Apostle  uses  this  language, '  Wherefore,  I  put  thee 
in  remembrance,  that  thou  stir  up  the  gift  of  God  which 
is  in  thee,  by  the  putting  on  of  my  hands  J  Our  ingenious 
adversary  labors  very  hard  to  prove,  that  the  ordination 
here  spoken  of  was  by  presbyters  only,  when  the  Apostle 
expressly  calls  it  by  the  laying  on  of  his  hands  in  one  place, 
and  '  viih  the  laying  on  of  the  hands  of  the  presbytery ,'  in 
the  other.  Now  granting  that  '  presbyters'  in  one  of  these 
passages,  means  the  company  of  presbyters  who  were  pre- 
sent at  the  time,  every  one  acquainted  with  the  Episcopa- 
lian mode  of  ordaining  a  presbyter,  knows  that  the  same 
custom  is  still  continued  with  us  to  this  day.  For  as  the 
Apostle  laid  his  hands  on  the  head  of  Timothy,  loith  the 
hands  of  the  presbyters,  so  does  the  bishop,  acting  in  the 
place  of  the  Apostle,  lay  his  hands  on  the  person  to  be  or- 
dained, and  all  the  presbyters  present  concur  in  the  act,  by 
laying  their  hands  outside  those  of  the  bishop :  so  that 
nothing  could  be  a  more  accurate  statement  of  our  mode  of 
proceeding  than  these  two  passages  afford,  when  taken  in 
connexion. 

But  it  would  by  no  means  follow  from  this,  that  the  es- 
sential act  in  ordaining  was  committed  to  the  presbyters. 
The  contrary  appears  manifestly  from  the  statements  so 
repeatedly  made,  that  the  Apostles  ordained,  the  presbyters 
present  joined  in  the  act  merely  to  signify  their  concurrence 
and  benediction.  Therefore  St.  Paul,  in  this  same  epistle, 
gives  the  directions  about  ordaining  to  Timothy  alone, 
whom  he  had  set  in  his  own  place  over  the  Church  in 
Ephesus.  And  in  his  epistle  to  Titus  whom  he  had  in 
like  manner  left  as  his  substitute  in  Crete,  he  writes,  (Tit. 


LECTURE  8.]  SHEWN  TO  BE  AN  ERROR.  213 

i.  5. )  '  For  this  cause  left  I  thee  in  Crete,  that  thou  shouldst 
set  in  order  the  things  that  are  wanting,  and  ordain  elders 
in  every  city  diS  I  had  appointed  thee.''  Whether  any  pres- 
byters were  present,  therefore,  or  not,  does  not  appear 
essential  to  the  exercise  of  the  ordaining  power,  since  there 
is  not  a  word  obliging  Timothy  and  Titus  to  consult  them 
in  that  matter.  But  the  act  of  the  Apostle,  or  of  some 
one,  who,  like  Timothy  and  Titus,  had  been  invested  with 
Apostolic  powers,  was  essential ;  and  on  that,  the  whole, 
by  the  clear  language  of  Scripture,  was  made  to  depend. 

To  evade  this,  Dr.  Miller  takes  it  for  granted,  that  the 
gift  which  was  in  Timothy,  hy  the  laying  on  of  St.  Paul's 
hands,  with  the  hands  of  the  presbyters,  was  the  Episcopal 
gift,  or  the  ordination  which  he  received  to  be  the  governor 
of  the  Church  of  Ephesus.  But  this  is  altogether  gratui- 
tous, and  is  opposed  to  the  plain  sense  of  the  passage, 
which  will  be  obvious  to  a  very  slight  reflection. 

Whether  Timothy  was  ever  ordained  to  be  a  deacon,  we 
do  not  find.  But  when  he  was  ordained  a  presbyter,  the 
gift  that  he  received  was  appropriate  to  the  office  of  a  preach- 
er of  the  Gospel  and  an  administrator  of  the  sacraments. 
When,  after  this,  he  was  raised  to  the  Apostolic  office,  in 
order  to  discharge  the  duties  of  St.  Paul  to  the  Church  at 
Ephesus,  the  Apostle  gives  him  a  variety  of  precepts  con- 
cerning his  new  duties  of  government,  ordination,  and  so 
on — duties  which  it  is  evident  would  now  engross  his  chief 
attention,  in  a  place  of  such  immense  population  and  im- 
portance as  Ephesus,  the  seat  of  the  great  Temple  of 
Diana,  and  the  wealthiest  city  of  Asia  Minor. 

Lest,  therefore,  Timothy,  in  the  excitement  and  anxi-e^ 
ties  of  his  new  sphere,  should  forget  his  office  as  a  preach- 
er, the  Apostle  warns  him  to  '  give  attendance  to  reading, 
to  exhortation,  to  doctrine/ and  immediately  afterwards  he 


214  ORDINATION  BY  PRESBYTERS  [lECTURK  8. 

adds  the  passage  under  consideration, '  Neglect  not  the 
gift  that  is  in  thee,  which  was  given  thee  by  prophecy,  with 
the  laying  on  of  the  hands  of  the  presbytery.'  And  in  the 
third  epistle,  the  Apostle  saith  ;  'I  put  thee  in  remembrance 
that  thou  stir  up  the  gift  of  God,  which  is  in  thee  by  the 
putting  on  of  my  hands, '  plainly  pointing  to  those  duties 
of  his  former  office  which  he  was  in  danger  of  neglect- 
ing, and  reminding  him,  that  however  the  care  of  the 
Churches  and  the  toils  of  ecclesiastical  government  might 
press  upon  him,  he  must  never  omit  to  labor,  as  an  example 
to  his  presbyters,  in  word  and  doctrine,   (a) 

(a)  There  are  many  other  answers  to  the  Presbyterian  argument,  be- 
sides that  which  I  have  presented  in  the  text ;  and  some  of  them,  per- 
haps, may  be  more  satisfactory  to  the  reader.  I  shall  state  two  of  them, 
briefly. 

•The  Presbytery,  *  whose  hands  were  laid  with  those  of  Paul,  on  the 
head  ot 'f'imothy,  may  have  been  the  Apostles  themselves,  or  men  of 
Aposioiu  degree,  such  as  Barnabas,  Epaphroditus,  Junia,  «&c.. Certain 
it  is  that  the  name  Presbyter,  or  Senior,  was  applied  to  themselves  both 
by  Peter  and  John,  in  their  respective  epistles.  And  if  it  belonged  to  them 
severally,  it  might  be,  with  equal  propriety,  applied  by  Paul  to  a  number 
of  Apostolic  men,  collected  together  on  the  solemn  occasion  of  ordain- 
ing the  first  aposile  or  bishop  who  had  a  fixed  and  permanent  charge  of 
a  particular   district. 

Another  opinion  is  that  of  Calvin,  who  considered  that  the  phrase, 
laying  on  of  the  hands  of  the  Presbytery,  signified  merely  the  ordination 
itself,  and  not  the  persons  who  ordained  Timothy.  And  this  is  the  opin- 
ion which  Dr.  Miller  treats  as  absurd,  in  the  53th  page  of  his  '  Letters, 
first  edition.  His  language,  (see  the  note)  is  as  follows:  speaking  of 
this  case  of  Timothy,  the  great  and  venerable  Calvin  '  expressed  him- 
self, when  he  wrote  his  Institutes,'  says  the  Doctor,  'in  the  following 
terms.  '■Quod  de  impositione  manuum  Pieshyterii  dicitur:  non  ita  accipio 
quasi  Paulus  de  Seniorum  collegia  loquatur  ;  aed  hoc  nomine  or dinatio- 
nem  ip.'^am  intelligo.'  'Such  an  interpretation  of  a  plain  passage  of 
Scripture,'  observes  Dr.  Miller,  'even  from  so  great  a  man,  deserves 
nothing  but  ridicule.  But  Calvin,'  continues  he,  '  soon  afterwards, 
when  he  came  to  write  his  Conmi'ntary,  and  when  his  judgment  was 
more  mature,    gave    a  very  differerr  opinion.'   '  Presbyterium]     Qui  hie 


LECTURE  8.]  SHEWN  TO  BE  AN  ERROR.  215 

In  this  second  example,  therefore,  we  see  how  utterly 
futile  is  the  attempt  to  prove,  that  the  presbyters  alone  ex- 
ercised the  ordaining  power,  or  that  they  exercised  it  at  all. 
For  it  is  manifest  that  while  St.  P^tul  might  well  have  perfor- 
med the  ordination  of  Timothy  with  the  concurrence  of  the 
presbyters,  signified  by  their  laying  on  of  hands,  yet  he  nev- 
er would  have  called  it  his  single  act  if  he  had  considered 
this  concurrence  essential  to  its  regularity.  His  saying  to 
Timothy  '  Neglect  not  the  gift  which  was  given  thee  by 
prophecy,  with  the  laying  on  of  the  hands  of  the  presby- 
tery,' may  be  easily  reconciled  with  our  doctrine  ;  but  his 
afterwards  saying'  Stir  up  the  gift  of  God  which  is  in  thee 
by  the  putting  on  of  my  hands, '  can  never  be  made  consis- 
tent with  Presbyterianism.  According  to  Dr.  Miller,  the 
gift  was  as  much  bestowed  by  the  presbyters  as  it  was  by 
Paul ;  and  in  this  case,  to  use  the  Doctor's  words  against 
himself,  '  how  came  the  modest  and  humble  Paul  to  speak 
of  the  whole  gift  as  conveyed  by  Ms  hands,  and  not  so  much 
as  to  mention  any  other  name?'  (a)  This  simple  test 
will  decide  the  whole  question  ;  for  while  one  of  our  bish- 
ops could  readily  adopt  the  words  on  which  my  Presbyterian 
brother  relies,  it  is  impossible  that  a  Presbyterian  minister 
could  say  to  a  person  whom  he  had  only  assisted  in  ordain- 

coUectivum  nornen  esse  puiant,  pro  collegia  Presbyterorum  pnsitum,  rectc 
sentiunt  meojudicio.'    Comment,  in  Loc. 

I  have  inserted  this  note  in  order  to  shew  the  skill  of  Dr.  M.  in  the 
business  of  quotation  ;  for  immediately  after  the  words  last  cited  by  him, 
Calvin  proceeds  to  say'  Tametsi  omnibus expensis  diversum  sensvm  non 
male  quadrare  fateor,  ut  sit  nomen  officii.  Ceremoniam  p-o  ipso  actu  ordi- 
nationis  posuit. '  From  which  it  is  plain,  that  although  Calvin  approved 
another  sense,  he  did  not  condemn  his  former  opinion,  but  clearly  allow- 
ed it,  as  a  reasonable  interpretation.  The  explanation  which  I  have 
given  of  this  case  of  Timothy,  however,  avoids  any  question  on  this 
point,  and  appears,  to  my  mind,  to  be  free  from  cavil. 

(a)  Miller's  Letters,  p.  57. 


216  ordInation  by  presbyters       [lecture  8» 

ing  '  Stir  up  the  gift  of  God  vvhicii  is  in  thee,  by  the  putting 
on  of  my  hands. ' 

The  tiiird  example  offered  by  our  zealous  opponent,  of 
what  he  calls  Presbyterian  ordination,  is  taken  from  the 
book  of  the  Acts,  (xiv.  23.)  where  is  said  that  Paul  and 
Barnabas  passed  through  the  cities  of  Lystra,  Iconium, 
&:c.  '^And  when  they  had  ordained  them  elders  in  ev- 
ery church,  and  had  prayed  with  fasting,  they  commended 
them  to  the  Lord,  on  whom  they  had  believed. '  Now, 
really,  the  argument  drawn  from  this  passage  by  my  Pres- 
byterian brother  is  particularly  bold.  In  the  14th  verse  of 
the  same  chapter,  Barnabas  is  called  an  Apostle  in  com- 
mon with  Paul.  Dr.  Miller,  therefore,  finding  this  ex- 
pression in  his  way,  first  labors  to  shew  that  Barnabas  was 
not  strictly  an  Apostle  in  the  same  sense  that  Paul  was, 
then  he  takes  it  for  granted  that  Barnabas  was  only  a  com- 
mon presbyter,  and  finally  concludes,  that  inasmuch  as  this 
common  presbyter  ordained  along  with  Paul,  therefore,  we 
have  in  this  case,  a  third  example  of  Presbyterian  ordina- 
tion. 

To  this  reasoning,  any  child  of  good  capacity  might 
readily  answer,  that  Dr.  Miller  assumes  the  very  point  to 
be  proved.  For  Barnabas  is  called  an  Apostle  by  the  sa- 
cred historian.  How  does  Dr.  Miller  know  that  he  was, 
notwithstanding,  only  a  common  presbyter  ?  Certainly  he 
had  received  an  extraordinary  call  at  Antioch,  when  the 
Holy  Ghost  said  '  Separate  me  Barnabas  and  Saul  for  the 
work  whereunto  I  have  called  them. '  And  Paul,  in  his 
epistle  to  the  Galatians,  expressly  says,  that  the  Apostles  at 
Jerusalem  gave  to  him  and  Barnabas,  '  the  right  hand  of 
fellowship.  '  And  if  Barnabas  was  not  what  we  now  term 
an  Apostle,  because  custom  has  confined  this  name  to  the 
thirteen  chiefly  so  called,  yet  it  is  preposterous  to  deny  that 


LECTURE  8.]         SHEWN  TO  BE  AN  ERROR.  '217 

he  had  a  peculiar  and  divine  call,  and  was  (as  the  primi- 
tive writers  called  him)  an  apostolic  man,  and  had  commit- 
ted to  him  apostolic  powers,  as  Timothy  and  Titus  had,  at 
a  later  day.  To  consider  him,  therefore,  a  common  pres- 
byter, is  in  the  very  face  of  the  Scripture  ;  nor  do  I  know  an 
example  of  polemic  zeal  more  striking  for  the  ease  of  its 
assumption  than  this :  where  Paul,  called  to  be  an  Apostle 
by  the  Lord  Jesus  Christ,  and  Barnabas,  appointed  by  the 
express  nomination  of  the  Holy  Ghost,  and  styled  an  apos- 
tle, go  forth  and  ordain  elders  :  and  this,  we  are  told,  is  a 
'decisive'  proof  that  mere  j?re567/?^ers  were  allowed  to  ex- 
ercise the  power  of  ordination. 

In  surveying  such  a  perversion  of  Scripture  as  this,  1 
can  only  say  that  I  hardly  know  what  to  think  of  the  au- 
thor. If  he  was  persuaded  by  his  own  reasoning,  I  should 
be  grieved  for  the  state  of  his  intellect ;  and  if  he  only  used 
it  for  the  sake  of  his  readers,  while  he  saw  through  its  fu- 
tility, I  should  be  obliged  to  lament  a  far  more  grievous 
deficiency. 

I  have  now  arrived  at  the  last  argument  of  this  popular 
author,  in  which  he  asserts  that  '  A  fourth  source  of  direct 
proof  in  favor  of  the  Presbyterian  plan  of  Church  govern- 
ment, is  found  in  the  model  of  the  Jewish  Synagogue,  and 
in  the  abundant  evidence  which  the  Scriptures  afford,  that 
the  Christian  Church  was  formed  after  the  same  model.' 
And  here,  I  shall  be  compelled  to  show,  at  some  consider- 
able length,  the  utter  mistake  and  bold  assumption  of  this 
proposition.  In  order,  however,  to  set  the  subject  in  its 
proper  light,  let  me  first  premise  a  few  remarks  on  the  true 
nature  of  the  priestly  office. 

The  sentence  pronounced  on  the  fall  of  man,  contained 
the  promise  of  the  Saviour,  as  the  seed  of  the  woman,  who 
should  bruise  the  serpent's  head.     Sacrifices  were  forth- 

19 


^^■\S  THE  ABIDING    CHAHACTER  [LECTURE  8j 

with  instituted  as  a  type  of  the  Lamb  of  God,  that  taketh 
away  the  sins  of  the  world.  Priests  too,  as  we  have  seen, 
are  spoken  of  incidentally  in  the  Old  Testament,  centuries 
before  the  time  of  Moses,  and  especially  that  remarkable 
case  which  was  a  type  of  Christ,  Melchisedek,  the  priest 
of  the  Most  High  God,  and  the  king  of  Salem,  which  sig- 
nified peace.  When  the  tabernacle  of  the  Lord  was  after- 
wards erected,  the  priesthood  was  limited  to  Aaron,  and  the 
inferior  ministry  to  the  Levites,  but  this  limitation  had  no 
respect  to  the  origin  of  the  rite  of  sacrifice,  because  sacrifi- 
ces existed  since  the  time  of  Adam,  and  were  offered  by 
many  who  are  not  called  priests.  Abel,  Noah,  Abraham, 
Isaac,  Jacob  and  his  sons,  Balaam,  Job  and  his  friends,  all 
offered  sacrifices,  but  not  one  of  them  is  called  a  priest. 
On  the  other  hand,  Melchisedek,  who  was  a  priest,  brought 
forth  bread  and  wine.  Hence,  I  should  object  to  the  idea, 
common  as  it  is,  that  priesthood,  considered  as  a  peculiar 
office,  is  inseparable  from  the  offering  of  cn^'ma/ sacrifices. 

It  is  the  Psalmist  himself,  who  declares,  'The  sacrifices 
of  God  are  a  broken  spirit ;  a  broken  and  contrite  heart, 
O  God,  thou  wilt  not  despise.'  And  Samuel,  reproving 
king  Saul  for  his  disobedience  to  the  divine  command  in  the 
case  of  x\malek,  says:  '  To  obey  is  better  than  sacrifice,  and 
to  hearken,  tlian  the  fat  of  rams.'  While,  therefore,  it 
may  well  be  admitted,  in  the  language  of  St.  Paul,  that 
'  every  high  priest  is  ordained  to  offer  gifts  and  sacrifices ;' 
and  that  it  is  essential  to  the  character  of  a  priest  that  he 
have  '  somewhat,  also,  to  offer,'  (Heb.  viii.  3.)  yet  this  of- 
fering is  by  no  means  stinted  to  the  animal  sacrifices  of  the 
ceremonial  law,  but  takes  in  the  far  nobler  sacrifice,  of  which 
tlie  oflering  of  Christj  himself,  was  the  perfect  pattern,  and 
of  which  those  animal  sacrifices  were  but  the  type  and  shad- 
ow.    The  Jewish  high  priest  offered  the  typical  sacrifice  ; 


LECTURES.]  OF  THE  PRIESTLY   OFFICE.  219 

Christ,  the  Great  High  Priest,  offered  himself  without  spot 
to  God  ;  and  the  priests  of  the  Gospel  dispensation,  while 
they  offer  the  sacred  symbols  of  his  precious  death,  pursue 
the  same  principle  by  offering  and  presenting  unto  God, 
themselves,  their  souls  and  bodies,  to  be  a  holy,  living,  and 
acceptable  sacrifice  to  him.  Hence,  we  see  the  real  nature 
of  the  sacrifice  which  is  properly  essential  to  the  jniestly 
function.  Its  outward  modes  may  have  varied  under  differ- 
ent dispensations,  but  its  true  Spiritual  character  is  ahvays 
the  same. 

In  accordance  with  this  leading  idea,  we  shall  find  that 
the  offering  of  animal  sacrifices  under  the  Mosaic  dispensa- 
tion, formed  but  a  small  part  of  the  priestly  duty.  In- 
structing the  people  in  the  will  of  God,  interceding  for  them 
in  prayer,  pronouncing  blessings  in  the  name  of  the  Most 
High,  warning  the  transgressors,  exercising  judgment  and 
justice  on  offenders,  encouraging  piety  and  virtue,  exclu- 
ding notorious  sinners  from  the  sanctuary  of  God  on  earth, 
as  an  expressive  sign  of  their  everlasting  exclusion  from  his 
mansion  in  heaven,  and  a  constant  supervision  of  the  prin- 
ciples and  conduct  of  the  whole  community,  as  watchmen 
stationed  on  the  walls  of  Zion — these  made  a  most  important 
portion  of  the  sacred  ofBce.  Add  lo  these,  the  holding  of 
public  assemblies  for  the  stated  duties  of  divine  worship, 
and  the  periodical  returns  of  thanksgiving  for  mercy  and 
penitence  for  sin,  all  directed  to  the  same  end, — the  reno- 
vating a  sinful  world  on  the  plan  of  the  Lord's  own  will, 
in  order  to  their  final  salvation — and  we  have  another  indis- 
pensable part  of  the  priestly  function.  Sacrifices,  as  a  type 
of  the  promised  Redeemer,  were  indeed  a  necessary  ap- 
pendage to  the  office  before  his  coming,  and,  of  course, 
became  unnecessary,  when  the  great  atonement  was  made 
by  his  'sacrifice  of  himself,  once  for  all.'     But  th,e  other 


220       THE  REGARD  OF  THE  APOSTLES   [lECTLRE  8. 

duties  of  the  Priesthood  remained  as  they  were  before. 
The  limitation  to  one  tribe  and  family  was  removed,  as  be- 
ing unsuitable  to  the  period  when  the  Gentiles  were  to  be 
amalojamated  with  the  Jews — the  wild  olive  to  be  engrafted 
on  the  good  olive,  and  all  to  be  accounted  the  children  of 
faithful  Abraham.  And  this  was  prophesied  by  Isaiah, 
(Ixvi.  21 .)  where,  speaking  of  the  calling  of  the  Gentiles,  he 
saith, '  And  I  will  also  take  of^  ihem  for  priests  and  Lcvites, 
saith  the  Lord.'  But  the  ceasing  of  the  rite  of  animal  sac- 
rifice, and  the  doing  away  the  Aaronic  limitation,  are  the 
only  changes  which  the  new  dispensation  seems  to  have 
required,  nor  can  I  conceive  any  reason  why  the  substan- 
tial features  of  the  priestly  office  should  not  be  considered 
as  necessary  after  the  death  of  Christ,  as  ever,  and  equally 
necessary,  to  the  end  of  time — the  period  when  no  man 
shall  need  to  say  to  his  brother, '  Know  the  Lord,'  for  '  all 
shall  know  him,  from  the  least  unto  the  greatest.' 

Changes,  then,  must  be  expected  when  the  great  High 
Priest  of  our  profession  had  come,  and  had  perfected  the 
work  of  our  redemption.  The  veil  of  the  Sanctuary  was 
rent,  to  signify  that  the  hidden  ni}'Stery  was  now  revealed, 
and  the  holy  place  thrown  open.  Animal  sacrifices  would 
also  cease,  because  they  were  but  types,  and  were  now  ful- 
filled. But  suppose  that  instead  of  '  a  great  company  of 
the  priests'  being  '  obedient  to  the  faith',  as  we  read  in  the 
book  of  the  Acts,  (vi.  7.)  the  whole  of  them  had  become 
so,  what  would  have  hindered  the  application  of  that  priest- 
hood to  the  ministry  of  the  Gospel?  what  would  have  hin- 
dered the  use  of  the  temple  for  the  preaching  of  Christ? 
What  would  have  prevented  the  Apostles  from  adopting  the 
rest  of  the  temple  service  ?  For  what  was  the  temple  ser- 
vice but  a  divine  institution,  closely  connected  in   9U  its 


A' 


LECTURK  8.]        FOR  THE  TEMPLE.  221 

parts  with  Christ,  and  therefore,  having  the  first  riglit  to  be 
appropriated  to  his  worship  for  the  time  to  come  ? 

That  it  was  not  thus  appHed,  is  true  :  and  It  is  only  true, 
as  1  apprehend,  for  the  same  reason  that  Israel  was  re- 
jected, namely,  '  because  of  unbelief.'  Not  because  of  any 
inherent  Incompatibility, — not  because  the  temple  service 
was  not  as  easily  convertible  into  the  worship  of  Christ,  as 
that  of  the  synagogue  ;  but  because  the  control  of  the 
Sanctuary  was  in  the  hands  of  the  determined  enemies  of 
Christ,  and  a  union  with  them,  was  of  course  impossible. 

But  as  far  as  the  Apostles  could,  they  did  manifest  their 
regard  for  the  temple.  They  were  assembled  there  on  the 
day  of  Pentecost.  They  attended  there  diligently  at  the 
hours  of  prayer.  And  above  all,  we  have  in  the  xxi.  chap, 
of  the  Acts,  a  most  accurate  narrative,  demonstrating  the 
extent  to  which  they  all  carried  this  principle  of  veneration. 

About  twenty  six  years,  as  it  Is  supposed,  after  the  or- 
ganization of  the  Church  at  Jerusalem,  St.  Paul  went  up 
to  that  city,  where  the  brethren  received  him  gladly.  '  And 
when  he  had  saluted  them,  he  declared  particularly  what 
things  God  had  wrought  among  the  Gentiles  by  his  minis- 
try. And  when  they  heard  it,  they  glorified  the  Lord,  and 
said  unto  him.  Thou  seest,  brother,  how  many  thousands 
of  Jews  there  are  which  believe ;  aud  they  are  all  zealous 
of  the  law:  and  they  are  informed  of  thee,  that  thou 
teachest  all  the  Jews  which  are  among  the  Gentiles  to  for- 
sake Moses,  saying  that  they  ought  not  to  circumcise  their 
children,  neither  to  walk  after  the  customs.  What  is  it 
therefore  ?  The  multitude  must  needs  come  together,  for 
they  will  hear  that  thou  art  come.  Do,  therefore,  this  that 
we  say  to  thee  :  We  have  four  men  which  have  a  vow 
upon  them.  Them  take  and  purify  thyself  with  them,  and 
be  at  charges  with  them,  that  they  may  shave  their  heads  : 


20i> 


THE  REGARD   OF  THE  APOSTLES         [LECTURE  8. 


and  all  may  know  that  those  things  whereof  they  were  in- 
formed concerning  thee,  are  nothing  ;  but  that  thou  thyself 
also  walkest  orderly,  and  ketpcst  the  law.  As  touching 
the  Gentiles  which  believe,  we  have  written  and  concluded 
that  they  observe  no  such  thing,  save  only  that  they  keep 
themselves  from  things  offered  to  idols,  and  from  blood, 
and  from  things  strangled,  and  from  fornication.  Then 
Paul  took  the  men,  and  the  next  day  purifying  himself, 
entered  into  the  temple,  to  signify  the  accomplishment  of 
i'-r^  'bys  of  purification,  until  that  an  offering  should  be  of- 
icio'd  for  every  one  of  them.' 

Now  here  is  an  invincible  proof  of  the  respect  and  af- 
fection which  the  whole  body  of  the  Jerusalem  Church, 
and  St.  Paul  along  with  them,  manifested  for  the  divine 
institutions  of  the  Mosaic  law.  True,  they  had  solemnly 
refused  to  bind  these  observances  on  the  Gentiles  ;  because 
God  had  chosen  to  leave  them  free.  But  it  is  equally  true, 
that  they  did  not  undertake  to  free  themselves  from  their 
former  obligations,  for  the  very  simple  reason  that  they 
had  received  no  such  authority.  Therefore,  twenty  six 
years  after  the  organization  of  the  Jerusalem  Church,  the 
temple  was  still  their  favorite  resort  ;  and  St.  Paul  himself 
is  put  upon  a  public  manifestation  of  his  personal  conformity, 
and  complies  without  a  moment's  hesitation.  Can  we  ask 
a  stronger  proof  than  this,  that  the  Apostles  were  anxious 
to  conform  to  the  temple  service  in  every  thing  which  was 
not  plainly  unsuitable  ;  and  that  nothing  short  of  necessity, 
would,  in  their  eyes,  justify  a  change. 

The  whole  proposition,  therefore,  of  Dr.  Miller,  that  the 
Apostles  would  leave  the  temple  and  take  the  synagogue 
for  their  pattern,  is  on  the  face  of  it  absurd.  The  temple 
and  its  services,  and  the  leading  principles  of  the  priest- 
hood, were  all  of  Christ  ;  and  to  them  the  apostles  would 


LECTURES.]        FOR  THE  TEMPLE.  223 

look  for  all  that  could  be  retained  under  the  new  dispensa- 
tion. The  synagogues,  on  the  other  hand,  were  only  for 
schools  and  oratories.  They  were  appointed  without  di- 
vine direction,  as  convenient  places  for  instruction  and 
worship.  But  they  were  not  invested  with  that  sublime 
and  glorious  association  which  elevated  the  temple  to  the 
highest  point  of  reverence.  There  was  notliing  in  them 
approaching  to  the  dignity  of  a  model  for  the  Christian 
Church.  There  was  nothing  about  them,  comparatively, 
to  which  the  faith  and  affection  of  a  Christian  Israelite  could 
cling.  And  so  plainly  is  this  preference  of  the  Cliurch  for 
the  temple,  set  forth  in  the  Book  of  the  Acts,  that  I  marvel 
how  a  faithful  reader  of  the  Bible  can  overlook  it.  For 
there  we  find  it  recorded,  that  '  They  continued  daily  with 
one  accord  in  the  temple.'  (Acts  ii.  46. )  '  Peter  and  John 
went  up  together  into  the  temple  at  the  hour  of  prayer.' 
(hi.  1.)  And  they  were  all  with  one  accord  in  Solomon's 
porch. '  (v.  12.)  Twice  the  high  priest  imprisons  them, 
yet  the  angel  of  the  Lord  tells  Peter  '  Go  stand  and  speak 
in  the  temple  to  the  people  all  the  words  of  this  life. '  (v.  20. ) 
'  And  they  entered  into  the  temple  early  in  the  morning  and 
taught. '  '  And  daily  in  the  temple  and  in  every  house, 
they  ceased  not  to  teach  and  preach  Jesus  Christ. "  These 
passages,  and  many  others,  shew  the  real  trutli  of  the  case 
most  plainly.  While  on  the  other  hand,  I  do  not  know  of 
any  instance  recorded,  where  the  Apostles  went  into  the 
synagogues  of  Jerusalem  at  all.  In  other  cities,  where  the 
temple  was  not,  they  took  the  synagogue  of  necessity. 
But  in  Jerusalem,  the  temple  and  the  dwelling  houses  are 
the  only  places  of  resort  mentioned  in  the  sacred  history. 

Having  premised  these  remarks,  I  proceed  to  notice  the 
proofs,  as  Dr.  Miller  calls  them,   for  the   allegation  that 


224  THE  SYNAGOGUE  WAS  NOT         [LECTURE  8. 

the  synagogue  was  the   model  chosen  for  the    Church  of 
Christ. 

First  he  tells  us,  that '  the  words  synagogue  and  Church 
have  the  same  signification.  They  both  signify  an  assem- 
bly or  congregation  of  people  convened  for  the  worship  of 
God. '  There  are  only  two  faults  about  this  assertion. 
One  is,  that  it  goes  beyond  the  truth ;  and  the  other,  that 
if  it  were  true,  it  would  be  nothing  to  the  purpose.  The 
word  which  we  translate  synagogue,  signifies  in  Scripture,  an 
assembly,  for  any  purpose  or  of  any  kind  whatever.  Thus  it 
is  applied  to  a  heap  of  stones,  (a)  and  a  heap  of  waters  ;  (b) 
and  where  our  translation  speaks  of  the  waters  being  gath- 
ered into  one  place,  the  Septuagint  calls  it  a  gathering  into 
one  synagogue,  (c)  In  Ezekiel,  a  great  army  is  called  a 
great  synagogue,  (d)  and  where  the  Deity  promises  Abra- 
ham that  a  nation  and  a  company  of  nations,  shall  be  of 
him,  the  Greek  calls  it  a  synagogue  of  nations,  (e)  Last- 
ly, we  read  twice  in  the  Revelations,  of  the  synagogue  of 
Satan.  (Rev.  ii.  9.  and  iii.  9.)  And  these  examples, 
which  might  be  greatly  extended,  are  surely  enough  to 
shew,  that  Synagogue  does  not  mean  a  worshipping  assem- 
bly, but  an  assembly  merely. 

The  word  translated  Church,  signifies  any  assembly  con- 
vened together  for  any  purpose,  as  well  as  for  worship  ;  of 
which,  one  example  in  the  New  Testament  may  suffice, 
where  the  silversmiths  of  Ephesus  caught  Gains  and  Aris- 
tarchus,  Paul's  companions  in  travel,  and  a  whole  multitude 
rushed  into  the  theatre,  and  cried  out,  '  some  one  thing  and 
some  another,  for  the  assembly  was  confused,  and  the  more 

(a)  Job  viii.  17.  'mi  avruyojy'jV  }.i3wv  xoiuarai, 

(b)  Esa.  xix.  6.  xai  hiQuvSi'iOtrai  naaa  awaytoyV  vSuToq 

(c)  Gen.  i.  9.  avya/d^i'jrto  to  vSwq  hg  ouraywyr^v  /iiiav 

(d)  Ezec.  xxxvii.  10.  xai  scioav  Ini  iwv  noSSiv  Uvriov  avvayioytj  7io?.Xi'j. 

(e)  Gen.  xxxv.  II.  e-O-ytj  xaC  avvufyioyaC  i&v<o\  'iaovtat  tx  cov. 


LECTURE   8.]      THE  MODEL  FOR  THE  CHURCH.  225 

part  knew  not  wherefore  they  were  come  together.'  (Acts 
xix.  29,  &;c.)  The  town  clerk  at  last  appeased  the  tumult, 
and  '  dismissed  the  assembly.'  In  the  original  Greek  it 
reads  '  the  Church  was  confused,  and  he  dismissed  the 
Church:  (f) 

From  these  facts  it  must  be  apparent  that  no  proper  ar- 
gument can  be  drawn  from  the  mere  terms,  because  both 
the  words  are  heathen  in  their  origin,  and  both,  as  I  have 
shewn  you,  are  applied  in  the  simple  sense  of  our  English 
word  assembly,  or  meeting.  But  if  any  inference  could 
be  adduced  from  the  terms,  it  would  be  the  very  reverse 
of  that  which  Dr.  Miller  presents  to  us.  For  since  the 
Jews  had  two  kinds  of  religious  meetings  among  them,  the 
one  at  the  temple  and  the  other  at  the  synagogue,  the  as- 
sembly at  the  temple  being  the  greater,  and  that  at  the 
synagogue  the  less  ;  is  not  the  fact  that  our  Lord  did  not 
select  the  term  synagogue  for  his  Church,  rather  a  proof 
that  he  did  not  intend  to  take  the  synagogue  for  his  mod- 
el ?  The  signification  of  both  words,  would  have  suited 
his  general  meaning  equally  well,  but  his  avoiding  the 
word  synagogue,  looks  assuredly  much  more  like  the  in- 
tention not  to  imitate  it,  than  the  contrary. 

The  second  reason  of  Dr.  Miller  is  founded  upon  the  as- 
sertion, 'That  the  mode  of  worship  adopted  in  the  Chris- 
tian Church  by  the  Apostles,  was  substantially  the  same 
with  that  which  had  long  been  practised  in  the  synagogue,' 
And  then  my  Presbyterian  brother  proceeds  to  quote  the 
authority  of  Maimonides,  in  the  twelfth  century ;  for- 
getting, I  presume,  that  he  had  undertaken  to   prove  his 

(f)  Acts  xix.  32.  »yV  yun  »}  ixxk}jOi'a  avyxi j^vuivi], 
erat  enim  ecclesia  confusa, 
40.  xai  ravTa  itnwy,  ani).vat  ry^v  ixx/.tjoiar^ 
Ct  hscc  dicens,  dimisit  ecclesiam. 


226  THK  SYNAGOGUE  WAS  NOT  [LECTURE  8. 

argument  from  the  Scriptures.  But  his  proposition  will  be 
found  rather  hostile  to  his  main  object  for  two  reasons ; 
first.,  because  the  temple  service  and  the  synagogue  ser- 
vice were  conducted  on  the  same  general  principles ;  and 
secondly,  because  both  were  perfectly  unlike  the  mode  of 
the  Presbyterian  Church.  The  Doctor,  indeed,  says  that 
the  synagogue  service  was  begun  by  the  solemn  reading  of 
a  portion  of  Scripture,  thereby  representing  it  as  much  as 
possible  in  the  Presbyterian  form.  But  why  could  he  not 
tell  us  the  whole  truth,  that  the  Scripture  was  read  ac- 
cording to  a  Jlxed  calendar,  as  it  is  with  us ;  instead  of 
being  purely  optional  with  the  minister,  as  it  is  among  our 
Presbyterian  bretln-en  ?  He  goes  on  to  say,  that  solenm 
prayers  were  offered  up,  at  the  end  of  which  the  people 
said  Amen.  Why  does  he  hold  back  the  circumstance, 
that  these  prayers  were  a  set  Liturgy,  in  many  parts  of 
which  the  people  had  responses  similar  to  those  of  the 
Episcopal  Litany,  and  that  there  were  no  extemporane- 
ous prayers  used  in  public  among  them  ?  These  facts  are 
notorious  to  every  man  who  knows  the  account  given  of 
the  synagogue  worship  by  Maimonides  or  any  other  Jew- 
ish Rabbi,  and  if  the  question  were  to  be  introduced  into 
the  discussion  at  all,  it  ought  to  have  been  introduced 
fairly. 

The  third  argument  of  Dr.  Miller  is  derived  from  the  alle- 
gation, that  the  titles  given  to  the  officers  of  the  Synagogue 
were  transferred  to  the  officers  of  the  Christian  Church. 
'  In  every  synagogue,'  says  he,  ^  there  were  a  Bishop,  a 
bench  of  elders,  and  deacons.'  I  should  have  been  grati- 
fied if  our  zealous  antagonist  had  referred  to  some  Biblical 
authority,  book  and  chapter,  for  this  sweeping  asseveration, 
which  I  cannot  hesitate  to  pronounce  an  absolute  error. 
The  term  elders,  indeed,  he  may  find  in  the  synagogue, 


LECTURE  8.]       THE  MODEL  FOR  THE  CHURCH.  227 

because  it  is  every  where  in  the  book  of  God,  and  I  may 
add  elsewhere,  since  it  signifies  old  men,  or  seniors.  We 
read  in  the  most  ancient  part  of  the  Bible,  of  the  elders  of 
Israel,  especially  of  the  seventy  elders  ;  and  the  elders  of 
the  people  are  mentioned  continually.  So  in  the  New 
Testament;  we  find  the  same  word  used  currently,  with- 
out having  any  more  reference  to  the  synagogue,  than  to 
the  temple.  But  as  to  Apostle,  Bishop,  or  Deacon,  ap- 
plied to  the  officers  of  the  synagogue,  there  is  not  one  sol- 
itary instance  of  it  in  the  Scriptures,  and  the  Doctor  knows 
it  well,  (a) 

The  work  of  the  celebrated  Buxtorf,  on  the  Jewish  Syn- 
agogue, is  at  least  in  the  first  rank  of  authorities  on  this 
subject,  and,  I  will  state  what  he  says  in  relation  to  its  mo- 
dern officers,  for  your  greater  satisfaction. 

'  Every  synagogue,'  says  he,  'has  a  person  that  acts  as 
its  Precentor  and  reader,  who  leads  the  people  in  prayer 
with  a  high  and  clear  voice  :  and  also  its  minister  or  ser- 
vant, whose  office  it  is  to  keep  the  synagogue  clean,  to 
light  the  lamps,  to  take  charge  of  the  keys,  and  other  like 
services.  These  two  receive  their  salary  from  the  public 
treasury  of  the  synagogue.' 

The  other  officers  of  the  synagogue  are  stated  by  this 
author  to  be  four.  One  who  dictates  to  the  reader  what 
persons  he  shall  call  to  read  :  and  it  is  their  custom,  if  there 
be  a  person  of  a  sacerdotal  family  present,  to  call  him  first, 

(a)  In  Mark  V.  '.i2.  Acts  xiii.  15.  Acts  xviii.  8.  and  Acts  xviii.  17,  the 
ruler  of  the  Synagogue  is  mentioned^  and  no  where  else  that  I  find  in 
the  New  Testament.  Now  in  all  these  places  the  title  is  the  same, 
ao/i(Ti;iii)'ciyo«  ;  literally,  the  chief  of  the  Synagogue.  And  in  Luke  iv. 
20.  the  minister  of  the  Synagogue  is  called  'vTr^nnj?,  a  term  nowhere 
applied  to  the  officers  of  the  Christian  Church,  as  an  official  designation. 

I  extract  from  the  third  Volume  ot  Home's  Introd.  Ed.  of  1826,  p. 
211.  the  statement  he  gives  on  the  subject  of  the  officers  of  the  synagogue. 


228  THE  SYNAGOGUE  WAS  NOT  [LECTURE  8. 

then  a  Levite,  then  an  Israelite.  The  other  three  offices 
are  sold  at  auction :  one  consists  in  taking  the  cover  from 
the  sacred  roll  and  replacing  it  again  ;  the  second,  in  hold- 
ing the  wood  on  which  it  is  rolled,  which  they  call  the  tree 
of  life  ;  and  the  third,  in  elevating  the  sacred  roll ;  carrying 
it  around,  raised  on  high  ;  and  shewing  it  to  the  people. 
It  would  require  the  help  of  a  lively  imagination,  one  would 
suppose,  to  convert  these  into  the  offices  of  the  Christian 
Church.  As  to  stated  preachers — men  whose  office  con- 
sists in  explaining  the  word  of  God,  I  see  no  trace  of  any 
such  provision  among  the  arrangements  of  the  synagogue. 
Where  there  is  a  Rabbi  capable,  he  instructs  at  his  plea- 
sure, (b) 

'For  the  maintenance  of  good  order,  there  were  in  every  Synagogue, 
certain  officers,  whose  business  it  was  to  see  that  all  the  duties  of  reli. 
gion  were  decently  performed  therein.  These  were  1.  yin/iavvaYwyo?^ 
or  ruler  of  the  Synagogue.  (Luke  xiii.  4.  Mark  v.  22.)  Ix  appears  from 
Acts  xiii.  15.  collated  with  Mark  v.  22.  and  John  vi.  59.  that  there  were 
several  of  these  rulers  in  a  Synagogue.  They  regulated  all  its  conceins, 
and  gave  permission  to  persons  to  preach.  They  were  always  men  ad- 
vanced in  age,  and  respectable  for  their  learning  and  probity.  The 
Jews  terra  them  Hacamim,  that  is,  sages  or  wise  men,  and  they  po- 
sessed  considerable  authority.'  '  These  rulers  likewise  had  the  power 
of  inflicting  punishment  on  those  whom  they  judged  to  be  rebelling 
against  the  law ;  in  allusion  to  which  circumstance,  Christ  forewarned 
his  disciples  that  they  should  be  scourged  in  the  Synagogue.  (Matt.  x. 
17.)  2.  'Next  to  the  Ao■/lavr^iyo^YOQ,  or  ruler  of  the  Synagogue,  was  an 
officer  whose  province  it  was  to  offer  up  public  prayer  to  God  for  the 
whole  congregation:  hence,  he  was  called  Sheliach  Zibbor,  or  the  an- 
gel  of  the  Church  ;  because,  as  their  messenger,  he  spoke  to  God  for 
them.' 

3.  'The  Chazan  appears  to  have  been  a  different  officer  from  the 
Sheliach  Zibbor,  and  inferior  to  him  in  dignity.  He  seems  to  have  been 
the  person,  who  in  Luke  iv.  20.  is  termed  'i;7ii;ofTi;c,  the  minister,  and 
who  had  the  charge  of  the  sacred  books.' 

(b)  Buxtorf.  De.  Synagog.Jud.  Ed.  Basil.  A.  D.  1712,  p.  286.  7.  8. 
•Hie  tria  hnbent  officia,  circa  quae  sunt  ambitiosi,  et  superstitiosi. 
Primum  est  rh^hi  Complicatio  ;  munus  complicandi  et  replicandi  librum  : 


LECTURE  8.]      THE  MODEL  FOR  THE  CHURCH.  220 

But  in  all  this,  it  must  be  remembered,  that  the  modern 
synagogues  are  described,  and  not  the  ancient.  Since  the 
Jews  have  lost  their  temple,  and  have  been  scattered  in  all 
lands,  they  have  endeavored  to  make  their  synagogues  the 
substitute  of  their  temple  worship,  as  far  as  they  can. 
What  they  were  in  Jerusalem,  while  the  temple  was  still 
standing,  is  a  very  different  question  ;  and  can  be  learned 
with  certainty  from  the  Scriptures  alone.  Taking  these  for 
our  guide,  it  is  demonstrable  to  every  reader  of  the  Bible, 
that  Dr.  Miller's  hypothesis  is  not  only  totally  unfound- 
ed, but  in  the  very  face  of  its  authority. 

He  tells  us,  that  the  Bishop  of  the  synagogue  presided, 
directed  the  reading  of  the  law,  expounded  it  when  read, 
offered  up  public  prayers,  and  in  fact  exercised  the  duties 

secundum,  o-^n  >fy  Etz  chajim,  Lignum  vitae  ;  ut  sc.  quis  lignum  illwd 
manu  teneat  et  prehendat.  Tertium  est,  nn^jn  Hagbohoh,  hoc  est,  Ele- 
vatio;   quo  quis  Librum  sustollit,  circumfert,  et  populo  scripturam  legis 

ostendit.     Haec  niunera  auctione  vendunt.' '  Praecipuum  ex  his  est 

munus  replicationis  et  complicationis,  et  carius  caeteris  venditur:  Qui 
plug  obtulerit,  ea  obtinet:  et  pecunia  cedit  in  nsus  paiiperum,  et  Ec-^ 
clesiae  ac  scholarum  conservationem.' 

The  chief  or  ruler  of  the  Synagogue  is  mentioned  by  Buxtorf  in  the 
following  manner,  as  also  the  mode  of  calling  the  readers,  when  the 
Book  of  the  law  is  ready  on  the  reading  desk,  '  Dehinc  accedit  alitis' 
says  the  author,  p.  287,  quern  pn  Segen  vocant,  ad  sinistram  Chassanis 
stans,  qui  pannos  removet,  et  librum  explicat.  Exinde  Segen  iste  man- 
dat  Chassani  seu  aeditimo,  quemnam  ad  legendum  vocare  debeat.' 

'  Vocatur  autem  primo  (ib.  p.  288)  omnium,  [no  Kohen,  seu  aliquis  de 
Sacerdotalia  familia. — Vocatus  appellatur  suo  et  Patris  sui  nomine  utac- 
cedat,  his  verbis,  ex.  gr.  Surgat  et  ascendat  Rabbi  Abraham,  films 
Isaaci,  Sacerdos,  idque  alta  et  clara  voce,  ut  et  ipse,  et  adstantes  omnes 

audiant.' p.  289  '  Deinde  duo  alii  deinceps  advocantur,  quorum  unus 

debet  esse  ■'■i'?  Levita,  alter  simpliciter  hM'M!/^  tsraelita  vel  Judaeus.^ 

p.  291.  Buxtorf  mentions  the  Segen  as  if  he  were  a  distinct  officer 
from  the  ruler  of  the  Synagogue.  '  Porro  Segen  ille  supra  dicius,  qui 
proximus  est  a  Sacerdote  eummo  vel  Archisynagoga,  magnam  8€6p6, 
lectores  nominando  et  vocando,  eibi  conflat  invidiam.' 

ao 


230  THE  SYNAGOGUE  WAS  NOT    [LECTURE  8, 

and  powers  of  the  Christian  Bishop.  How  does  this  ro- 
mance agree  with  the  narrative  of  St.  Luke,  v.  ch.  15  v. 
where  we  read,  that  our  Saviour  '  taught  in  their  syna- 
gogues, being  glorified  of  all.  And  he  came  to  Nazareth 
where  he  had  been  brought  up,  and  as  his  custom  was,  he 
went  into  the  synagogue  on  the  Sabbath  day,  and  stood  up 
for  to  read ;  and  there  was  delivered  unto  him  the  book  of 
the  prophet  Esaias.  And  when  he  had  opened  the  book, 
he  found  the  place  where  it  was  written,  The  Spirit  of  the 
Lord  is  upon  me  because  he  hath  anointed  me  to  preach  the 
Gospel  to  the  poor. ' — '  And  he  closed  the  book  and  he 
gave  it  again  to  the  minister  and  sat  down. ' — '  And  he  be- 
gan to  say  unto  them.  This  day  is  this  Scripture  fulfilled  in 

p.  188.  He  speaks  of  the  precentor  or  reader,  and  the  servant ;  whose 
duties  he  describes  as  those  of  a  modern  sexton,  and  not  those  of  a  dea- 
con according  to  any  denomination.    His  words  are  the  following  :  viz, 

Singulse  Synagogse  suum  habent  itn  Chassan  seu  Praecentorem  el 
Lectorem,  qui  populo  alta  et  clar&  voce  orando  praeit ;  tarn  etiam  z-rtv 
Ministrum,  Famulum  ;  cujus  officium  est  Synagogam  mnndam  conser- 
vare,  lucernas  accendere,  claves  servare,  et  alia  ministeria  obire.  Hi  duo 
ex  publico  Synagogse  fisco  salarium  suum  accipiunt. ' 

I  add  one  extract  more,  proving  that  the  Synagogue  used  for  a  school, 
was  higher  in  the  estimation  of  the  Jews,  than  the  Synagogue  used  for 
worship  only. 

p.  186.  '  Majorem  tamen  sanctitalem  et  praestantiam  esse  scribunt 
Batte  Medraschos  seu  scholarum,  quam  Batte  Kinsijos 'Ecc\es\arum  ;  eo 
quod  stadium  Legis  nobilius  et  prajstantius  sit  omnibus  aliis  rebus  :  et 
licere  ex  Bes  hakkaneses  facere  Bes  hammedrasch,  sed  non  vice  vers& : 
quia  rerum  sacrarum  dignitas  semper  est  augenda,  non  minuenda. ' 

In  the  whole,  therefore,  of  Buxtorf's  account,  the  modern  Jewish  Syn- 
agogue may  reckon  the  ruler,  the  Segen  who  called  the  readers,  the 
three  officers  who  uncovered  the  roll,  and  held  the  roller,  and  elevated 
on  high  the  book  of  the  law,  the  Chassan  who  recited  the  prayers,  and  the 
servant  who  kept  the  keys  and  put  the  Synagogue  in  order- 
He  makes  no  mention  whatever  of  Apostle,  Bishop,  Presbyter  orDoa- 
con  in  his  whole  work,  nor  of  any  ceremony  that  looks  like  ordination, 
nor  of  any  officer  set  apart,  like  the  ministers  of  Christ,  for  the  work  of 
a  preacher. 


LECTURES.]       THE  MODEL  FOR  THE  CHURCH.  231 

your  ears.  '  And  again,  in  the  book  of  the  Acts,  (xiii.  14.) 
Paul  and  his  company  'came  to  Antioch,and  went  into  the 
synagogue  on  the  Sabbath  day,  and  sat  down.  And  after 
the  reading  of  the  law  and  the  prophets,  the  rulers  of  the 
synagogue  sent  unto  them,  saying,  Ye  men  and  brethren, 
it  ye  have  any  word  of  exhortation  for  the  people,  say  on. 
Then  Paul  stood  up,  and  beckoning  with  his  hand,  said, 
Men  of  Israel  and  ye  that  fear  God,  give  audience. ' 

Now  here  are  two  instances,  totally  inconsistent  with  the 
idea  that  the  synagogue  officers  were  the  model  of  tlie 
Christian  Church.  Our  Saviour,  who  was  not  a  member 
or  officer  of  any  synagogue,  goes  into  them  all  by  hiscom? 
mon  right,  as  an  Israelite  simply,  and  teaches,  and  stands 
up  to  read,  and  speaks  at  his  own  pleasure.  And  in  like 
manner,  Paul  and  his  company,  strangers  in  Antioeh,  but 
understood  to  be  Jews,  are  invited  to  exercise  the  same 
common  right,  if  they  had  any  thing  to  say  to  the  people. 
We  see  nothing  here  of  this  imaginary  bishop  filling  the 
place  of  a  Christian  minister,,  pothing  of  elders  ordained  to 
preach,  nor  is  the  term  deacofl  evev  applied,  in  connexion 
with  any  office  of  the  synagogue.  And  the  simple  truth 
appears  to  be,  that  the  nearest  approach  to  the  ancient  syn- 
agogue worship  in  our  day,  is  in  the  modern  conference 
meeting  of  New  England,  where  the  laity  officiate  for  their 
mutual  ediication  :  but  with  this  difference,  that  the  read- 
ing'in  the  synagogue  appears  to  Jjave  beep  according  to  a 
regular  calendar,  and  the  prayers  were  offered  up  by  the 
precentor  or  Chazan,  according  to  a  written  form. 

In  perfect  accordance  with  our  principles,  and  in  as  per^ 
feet  contradiction  to  our  zealous  adversary,  we  find  that 
every  allusion  on  the  subject  of  the  Christian  ministry  in 
the  Apostle's  writings,  was  distinctly  to  the  Aaronic  priest^ 
5w?ad,  or  to  the  priesthood  generally  ;  without  one  solitary 


2^32  THE  TEMPLE  AFFORDS  [LECTURE  8. 

reference  to  the  synagogue.  '  No  man  taketh  the  honor 
of  this  ministry  to  himself,'  saith  he,  '  except  he  be  called 
of  God,  '  as  was  Aaron.^  And  siiowing  the  right  of  the 
ministry  to  a  support,  he  reasons  in  the  same  way  ;  those 
that  serve  at  the  altar,  '  should  live  by  the  altar  J  Nay, 
how  absurd  in  itself  is  the  idea,  that  when  the  Great  High 
Priest  had  come  unto  his  temple,  and  had  constituted  his 
ministry  for  the  conquest  of  the  whole  world,  he  should 
direct  them  to  leave  his  own  institutions,  and  take  their 
pattern  from  the  human  device  of  a  common  synagogue. 
That  a  worker  of  miracles,  an  Apostle  of  Jesus  Christ, 
commissioned  to  preach  the  Gospel  of  the  kingdom,  should 
be  set  to  imitate  the  ruler  of  the  synagogue  who  did  not 
preach  at  all,  who  was  not  consecrated  at  all,  and  whose 
whole  function  was  confined  to  one  of  those  small  oratories 
of  which  it  is  said  that  there  were  four  hundred  and  eighty 
six  in  Jerusalem  !  That  the  glory  of  the  Christian  Church 
should  all  at  once  be  diverted  from  the  channel  in  which 
the  wisdom  and  goodness  of  the  Redeemer  had  been  ex- 
hibited for  fifteen  centuries  together,  and  be  set  to  learn  its 
lesson  from  a  Rabbinical  invention,  for  which  the  Spirit  of 
God  had  given  no  direction  !  Truly  in  surveying  this  spe- 
cimen of  argument,  I  am  at  a  loss  for  words  to  express  my 
astonishment.  And  yet,  notwithstanding  the  extent  to 
which  the  zeal  of  my  Presbyterian  brother  has  carried  him, 
it  seems  to  have  totally  escaped  his  memory  that  he  offers 
nothiiig  to  justify  the  mode  in  which  the  Presbyterian 
Church  governs  its  ministry.  Synods,  Presbyteries,  and 
General  Assemblies,  are  not  pretended  to  have  had  any 
prototype  in  the  ancient  synagogue.  The  Jewish  council 
or  sanhedrim,  in  which  the  High  Priest  presided,  is  the 
plain  source  from  which  the  Episcopal  Convention  takes 
its  rise.     But   in  all  that  concerns  the  discipline  of  the 


LECTURE  8.]        A  BETTER  ANALOGY.  233 

clergy,  the  publishing  confessions  of  faith,  and  the  enacts 
ment  of  ecclesiastical  regulations  in  general,  the  whole 
foundation  of  Dr.  Miller's  synagogue  fails,  and  leaves  him 
without  a  shadow  of  support  from  the  analogy  which  he 
has  chosen.  Indeed  the  principles  of  Presbjterianism, 
fairly  carried  out,  lead  the  mind  rather  to  the  Congrega- 
tional or  Independent  scheme  ;  for  the  synagogues  were 
perfectly  independent  of  each  other.  The  vast  difference 
between  the  cases,  however,  lay  in  this;  that  whatever 
little  associations  of  a  religious  character  the  ancient  Jews 
might  form,  and  however  independent  they  might  be  of 
each  other,  yet  the  temple  system  which  was  of  divine 
authority,  bound  them  together,  and  regulated  them  all. 

I  have  now  gone  through  the  four  propositions  of  this 
popular  writer,  my  brethren,  and  have  shewn  you,  as  I 
trust,  distinctly,  that  there  is  no  reliance  to  be  placed  on 
any  one  of  them :  That  the  commission  given  by  the  Re' 
deemer,  was  not  after  his  resurrection,  but  long  before, 
because  it  embraced  Judas,  and  the  seventy ;  at  the  time 
when  he  was  himself  engaged  in  his  ministry,  as  the  Great 
High  Priest  of  our  profession  : 

That  the  community  of  the  names,  bishop  and  presby- 
ter, proves  nothing  on  either  side,  because  they  were  names 
taken  from  the  world,  which  could  only  acquire  a  techni" 
cal  meaning  by  custom  ; 

That  the  same  character  and  powers  which  we  claim 
for  bishops,  are  those  which  the  Apostles  exercised  in  or- 
daining and  governing  the  Church,  and  which  they  com- 
mitted to  such  as  they  designed  to  be  xlieir  successors,  in 
the  principal  cities  which  had  received  the  Gospel ;  oi 
which  we  have  the  plainest  evidence  in  the  epistles  of  St. 
Paul  to  Timothy  and  Titus.  And  that  these  powers  of  or- 
diuation  and  govexniment  were  not  committed  to  presbyters, 


^34  GENERAL  VIEW  [lECTURE  8.| 

since  the  three  examples  relied  on  to  prove  the  Presbyte-i 
rian  doctrine,  rather  prove  the  contrary  : 

And  lastly,  that  the  Christian  Church  was  not  organized 
after  the  model  of  the  Jewish  synagogue,  and  cannot  be 
made  to  look  like  it,  without  the  boldest  stretch  of  inven- 
tion. This  exercise  of  the  inventive  power,  I  do  not,  in- 
deed, impute  to  Dr.  Miller.  I  willingly  confess  that  others 
had  put  forth  the  same  wild  hypothesis  before.  Neither 
would  my  respect  for  his  Christian  character,  in  general, 
allow  me  to  doubt,  that  he  has  exercised  in  the  discussion 
what  he  would  esteem  sufficient  candor  and  care.  But, 
nevertheless,  I  cannot  say  that  his  candor  and  care  are  such 
as  I  can  understand  or  appreciate  ;  or  such  as  1  could  con- 
scientiously recommend  for  imitation. 

The  argument  derived  from  the  ancient  fathers,  and  the 
nature  and  character  of  the  primitive  ministry,  will  form 
the  subject  of  our  next  lecture,  and  I  sliall  conclude  this 
long,  and  I  fear,  wearisome  discussion,  with  a  simple  view 
of  the  whole  doctrine. 

Christ  Jesus  established  the  tabernacle  and  temple  as 
an  expressive  type  of  himself.  The  priesthood  of  the  Jews 
was  also  typical.  And  when  he  appeared,  the  temple  and 
the  priesthood  were  botti  to  be  changed  i  the  type  was  to 
give  place  to  the  antetype — the  shadow  to  the  substance, 
— the  ceremonial  priesthood,  to  the  spiritual  priesthood^ 
the  Great  High  Priest  of  which,  was  consecrated  after  the 
oi'der  of  Melehizedek, '  not  after  the  law  of  a  carnal  com- 
mandment, but  after  the  power  of  an  endless  life. '  He 
chose  his  ministry,  the  Apostles  and  the  seventy-  He  per- 
fornaed  his  great  sacrifice  by '  offering  up  himself  once  for 
all : '  he  ascended  up  '  into  the  holy  place  not  made  with 
iiands,  'and  there '  he  ever  liveth  to  make  intercession  for  us  .' 
'  For  we, '  saith  the  Apostle,  '  have  not  a  High  Priest  who 


t.ECTURE  8.]  OF  THE  PRIESTHOOD.  S35 

cannot  be  touched  with  a  feeling  of  our  infirmities,  but  one 
who  was  tempted  in  all  points  like  as  we  are,  and  yet  without 
sin.'  Elsewhere  the  same  Apostle  saith  that  '  Jesus  Christ 
hath  an  unchangeable  priesthood, '  and  the  Apostle  John  in 
the  book  of  Revelations,  where  he  extends  the  principle  to 
all  his  followers,  saith,  (i.  5.6.)  '  Unto  him  that  loved  us 
and  that  washed  us  from  our  sins  in  his  own  blood,  and 
hath  made  us  kings  and  priests  unto  God  and  his  Father, 
to  him  be  glory  and  dominion  forever  and  ever.  ' 

The  ieading  principles  of  priesthood  therefore,  are  so  far 
from  beiflg  confined  to  the  Mosaic  dispensation,  that  they 
are  part  of  the  lasting  heritage  of  the  redeemed.  The  . 
first  of  these  principles  may  be  termed  consecration,  by 
which,  as  Christ  offered  himself  to  God,  so  all  his  people 
must  offer  themselves,  being,  in  the  language  of  St.  Paul, 
'  crucified  to  the  world,  and  the  world  to  them. '  The  second 
of  these  principles  may  be  viewed  in  the  three-fold  order  of 
the  ministry,  perhaps,  as  we  may  reverently  conceive, 
adopted  in  reference  to  the  mystery  of  the  Divine  Trinity, 
by  whose  glorious  agency  we  are  redeemed  :  set  forth  in 
the  high  priest,  priests  and  Levites  of  the  Mosaic  system  ; 
then,  in  the  visible  ministry  of  Christ  the  great  High  Priest, 
his  apostles  and  elders;  and  then,  in  the  apostles,  elders  and 
deacons,  continued  by  the  bishops,  priests  and  deacons  of 
the  preseot  day ;  all  admirably  calculated  to  remind  us, 
that  as  three  orders  concur  in  one  service,  so  the  Divine 
Trinity  of  Persons  concur  in  one  salvation,  and  in  like  man- 
ner, the  human  trinity  of  soul,  mind,  and  body,  should  con- 
cur in  the  service  of  heaven.  And  the  third  of  these  lead- 
ing principles  may  be  found  in  this  ;  that  as  the  triad  in  the 
Aaronie  ministry  was  typical  of  Christ,  and  designed  to  pre- 
pare the  Israelites  for  his  first  coming  to  suffer  and  to  die, 
so  the  triad  of  the  Christian  ministry  is  designed  to  lead 


236  CONCLUSION.  [lecture  8. 

the  world  to  the  same  Saviour,  and  prepare  the  Church  for 
his  second  coming  in  glory,  to  judge  the  world.  Lastly,  as 
the  whole  of  Israel  was  called  a  kingdom  of  priests  and  a 
holy  nation,  by  reason  of  the  first  leading  principle  of  con- 
secration to  God,  v/hile  yet  there  was  a  special  arrangement 
for  the  Aaronic  priesthood,  whicii  no  man  might  violate; 
even  so,  though  we  are  called  kings  and  priests  unto  God 
and  our  Father,  by  the  same  principle  of  consecration,  yet 
is  there  a  sacred  constitution  established  for  the  Christian 
priesthood,  which  ought  not  to  be  transgressed,  and  which 
the  history  of  the  Church  proves  never  has  been  trangress- 
ed,  without  the  consequent  evils  of  confusion  and  disorder. 
May  we  all,  then,  my  brethren,  value  this  subject  on  ac- 
count of  its  connexion  with  our  immortal  inheritance.  May 
we  love  to  contemplate  the  unity  of  the  divine  plan  in  all 
things,  and  delight  in  tracing  the  beautiful  correspondence 
of  its  several  parts.  And  may  we  so  consecrate  ourselves 
to  the  service  of  the  Redeemer,  so  offer  the  sacrifice  of  holy 
desires  and  devout  affections  on  the  altar  of  our  hearts,  and 
so  look  to  that  blessed  High  Priest  who  ever  liveth  to  make 
intercession  for  us,  that  at  last  we  may  have  our  portion  as 
'  priests  and  kings  '  in  that  temple  of  God,  the  '  house  not 
made  with  hands. '  eternal  iri  the  heavens. 


LECTURE  IX. 


I  Cor.  XII,  28. 


«00D  HATH  SET  SOME  IN  THE  CHURCH  ;  FIRST,  APOSTLES  ;  SECONDARILY,  PROPU, 
ETS;  THIRDLY,  TEACHERS  ;  AFTER  THAT,  MIRACLES;  THEN  GIFTS  OF  HEAL. 
INGS,  HELPS,  GOVERNMENTS,  DIVERSITIES  (OF  TONQUES. 

Having  examined,  at  considerable  length,  the  Scriptural 
ground  on  which  the  government  of  our  Church  is  support- 
ed, my  brethren,  I  proceed  to  consider  next,  the  positive 
evidence  of  the  fathers,  and  the  admission  of  learned 
men,  in  favor  of  the  Episcopal  system.  I  shall  then  show 
the  true  character  of  this  primitive  form,  and  point  out,  on 
the  one  hand,  the  difference  between  it  and  Popery  ;  and 
on  the  other,  the  complete  accordance  which  it  presents 
with  the  republican  frame  of  our  political  government. 

1.  We  commence  with  the  testimony  of  the  fathers, 
whom  we  shall  find  distinctly  testifying  to  the  fact  proved 
from  the  epistles  of  St.  Paul  to  Timothy  and  Titus,  namely, 
that  the  Apostles  constituted  Bishops  to  be  their  own  suc- 
cessors in  the  permanent  official  powers  of  ordination  and 
government,,  in  every  important  city  and  district  which  had 
received  the  Gospel. 

The  first  witness  I  shall  quote  is  the  famous  Irensus, 
the  Bishop  of  Lyons,  who  was  the  disciple  of  Polycarp, 
the  pupil  of  the  Apo.stle  John.  In  the  year  A.  D.  170, 
which  was  only  seventy  years  from  the  death  of  the  last 
Apostle,  he  writes  thgs  ; 


238  IRENiEUS  AND  TKRTULLIAN  [LECTURE  9. 

(a)  'We  can  number  those,'  saith  he,  'who  were  insti- 
tuted bishops  in  the  Churches,  and  their  successors  even 
to  our  own  time.' — '  But  since  it  would  be  tedious  to  enu- 
merate in  such  a  book  as  this,  the  successions  of  all  the 
Churches,  we  confound  them,  (the  Gnostic  heretics,)  by 
the  successions  of  the  bishops  of  that  greatest,  most  ancient 
and  universally  known  Church,  which  was  founded  and  es- 
tablished at  Rome  by  those  two  most  glorious  Apostles, 
Peter  and  Paul.'  (b)  '  The  blessed  Apostles,  therefore,' 
countinues  Irenaeus,  'founding  and  regulating  the  Church, 
they  delivered  the  episcopal  office  for  its  government  to 
Linus ;  of  which  Linus  Paul  speaks  in  his  epistle  to  Timo- 
thy. To  him  Anacletus  succeeded.  After  him,  in  the 
third  place  from  the  Apostles,  Clement  was  chosen,  who 
had  himself  seen  the  Apostles,  and  abode  with  them  ;  and 
who  had  before  his  eyes,  their  preaching  and  tradition  ; 
nor  he  alone,  for  in  his  time  there  were  living  many  who 
had  been  taught  by  the  Apostles.' — '  To  this  Clement,  Ev- 

(s)  Iren,  Contra  haeres.  Lib.  3.  Cap.  3,  ^  1.  *  Habemus  annumerare 
eos  qui  ab  Apostolis  instituti  sunt  episcopi  in  ecclesiis,  et  successorea 

eorum  usque  ad  nos,' §  2.   '  Sed  quoniam  valde  longum  est  in  hoc 

tali  volumine  omnium  ecclesiarum  enumerare  successiones;  maximae, 
et  antiquissimas,  fit  omnibus  cognitae,  a  gloriosissimis  duobus  Apostolis 
Petro  et  Paullo  Romas  fundatae  et  constitutae  ecclesiae,  eam  quam  habet 
ab  Apostolis  traditionem,  et  annuntiatamhominibus  fidem,  persuccessio. 
nes  cpiscoporum  pervenientem  usque  ad  nos  indicantes,  confundimus 
omnes  eos,'  &c. 

(b)  §  3.  0tfitXia>(fuvrtg  ovv  xai  oixodouTjaavTsg  6i  iiaxuoioi  ^a/ioaroXoi. 
rijy  ixx}.i;atay,  Jirw  rrivrrig  i/itaxo7irjg  y.movQytav  tri/iiQiaay.  rovTov  ruv 
Jivov  Iluvkug  'iv  jaig  TiQog  Tiftodiov  \7110roXu1g  inurticixt.  diuSi/trui  i» 
'avTor  ji-ysyxlvfTog,  ftira  rovTov  Se  vqitw  lo/cui^a/iu  rwy  ^u'coarokwy  rr^y 
ttXiaxomiy  xkijOovTai  Ki.ijUi]g,  6  St  iw^axuig  ruvg  uaxaqiovt  aJtoaruXovg, 
i*  avuitfiir^xwg  ^avToig,  xui  in  'tyuv/.ur  to  xi]QVYfict  riay  a/iooroi-oiy,  jtai 
r»;)  JxaQaiSooir  71^0  6(f&uX^i(x)v  'tj^iuv,  of/(o>oc  ni  yccQ  uo/J.oi  'vTit/.ttnot  to 
tort  'ano  rejv  ^aitoaTukittv  Sididayfityoi' . —  Tor  8t  KXtjutyra  tovtov  diuSi^ri-' 
lai  Evcxi^tatog,  xat  xqv  EvaQiaioy  ^4Xtlc(yd(>og  n^^  irwg  'tmoi   'coioj  rt»)> 


LECTURE  9.]  ON  EPISCOPACY.  239 

aristus  succeeded  ;  and  to  Evaristus,  Alexander  ;  and  then 
the  sixth  after  the  Apostles,  Sixtus,  was  constituted  bishop; 
and  then  Telesphorus,  who  had  a  glorious  martyrdom,  and 
then  Hyginus,  after  whom  was  Pius,  and  after  him  Ani- 
cetus.  Then  Soter  succeeded  to  Anicetus ;  and  now  El- 
eutherius  holds  the  bishoprick  in  the  twelfth  place  ftom  the 
Apostles.  By  this  ordination  and  succession,  the  tradition 
which  the  Apostles  delivered  to  the  Church,  and  the 
preaching  of  the  truth  reaches  even  to  us.' 

Now  here  we  have  a  direct  proof  of  the  Episcopal  sys- 
tem and  its  Apostolic  origin.  And  it  is  worthy  of  remark, 
that  there  had  been  twelve  bishops  over  the  Church  of 
Rome  in  less  than  one  hundred  years  from  its  commence- 
ment, making  an  average  of  only  from  six  to  eight  years  for 
each  ;  shewing  us, — since  there  was  but  one  martyr  among 
them, — that  the  oldest  and  most  venerable  men  were  cho- 
sen. A  good  rule,  assuredly  ;  and  one  from  which  nothing 
but  the  necessities  of  the  Church  can  justify  a  departure. 

The  next  witness  which  I  shall  summon  from  the  primi- 
tive fathers,  is  TertuUian,  who  was  himself  only  a  presbyter 
in  the  Church  of  Carthage,  and  therefore  could  have  no 
wish  to  magnify  the  superior  powers  of  the  bishop's  office. 
He  wrote  only  thirty  years  later  than  Irenaeus,  viz.  A.  D, 
200. 

Speaking  of  the  subject  of  baptism,  this  witness  says, 
(a)  '  The  right  of  administering  this  ordinance  belongs  to  the 

'aTiooTo/.cay  xaStOTaTut  SvOTog.  fitra  3i  tovtov  TiXiacpooog  6g  xai'tt'do^iog 
'i^a^rvQtjficv  'i.tfira  y-yivog,  'szra  Hiog,  ueSoy  ArtxtiTog.  diaSe^aiitrov 
Toy  ^vixiyiov  SuyrtjQog,  vvv  SiaSixarm  xonto  tov  tij?  'tnioxoTTtif  ano  rior 
'oTrotTro/wr  Kmre/ti  xAijoof  EXsv-d-tQog.  t>;  'ai^Ti;  rattt,  xat  T»|  'avx]j  Siiax^ 
iiTs 'ano  To}v  ''a7ioaTo?.u)v 'fv  rri^exx^tjOia  TTaoaSoaig,  y.ai.  ro  xtjg  ahi9ttixe 
xrjQvyuc^  xcxrtjiTrixsv  ^tig  'ificcg.' 

(a)  Tertul.  de  Baptismo,  §  17.     Ed.  Paris.  A.D.  1695.  p.  230.     '  Su. 
perest  ad   concludendam  materiolam,  de  observatione  quoque  dandi  et 


240  TERTULLIAN  LECTURE  9.^ 

chief  priest,  which  is  the  bishop.  Next  to  him,  the  pres- 
byters and  the  deacons  have  the  right  to  administer  it,  but 
not  without  the  bishop's  aiilhority,  in  regard  to  the  honor 
of  the  Church,  which  being  kept  inviolate,  peace  is  safe. ' 

Here  we  see  several  plain  truths,  Worthy  of  careful  at- 
tention. First,  that  the  bishop  is  called  chief  priest,  shew- 
ing clearly  that  in  the  first  century  after  the  Apostles,  the 
purest  age  of  the  Churchy  the  analogy  between  the  priest- 
hood before  the  coming  of  Christ,  and  the  priesthood  since 
his  coming,  was  well  understood.  Secondly,  we  see  that 
not  only  presbyters,  but  also  deacons  baptised  in  the  days 
of  Tertullian,  just  as  we  see  in  the  book  of  the  Acts,  that 
the  deacon  Philip  baptised  the  Samaritans :  an  invincible 
proof  that  these  deacons  were  not  such  as  the  deacons  of 
the  Presbyterian  and  Congregational  systems,  but  such  as 
ours,  namely,  an  order  of  the  Gospel  ministry.  And  third- 
ly, we  see  the  complete  subordination  of  the  presbyters  and 
deacons  to  the  bishop,  in  the  administration  of  this  sacra-; 
ment,  since  the  right  of  this  administration  lay  with  him,  and 
tlicy  could  only  exercise  it  by  his  authority,  conferred  on 
them  in  ordination.  Lastly,  we  see  that  this  subordination 
is  connected  by  Tertullian,  (who  was  himself  not  of  the  first 
but  the  second  order,)  with  the  honor  and  the  peace  of  the 
Church  ;  plainly  intimating,  that  its  violation  must  be  at- 
tended by  disorder  and  confusion. 

Again,  Tertullian,  writing  against  the  heretics  of  his  day, 
uses  the  same  argument  with  Irenaeus  :  (d)  '  That  which 
was   first    delivered,'    '  saith    he,   '  is  from   the  Lord   and 

nccipiendi  baptismuni  coinnioneracere.  Dandi  quidem  habet  jus  sum- 
mus  sacerdos,  qui  est  episcopus :  dehinc  presbyleri  et  diaconi,  non  ta- 
men  sine  episcopi  auctoritale,  propter  ecclesiae  lionorem,  quo  salvo,  salva 
pax  est.' 

(d)  Tertul.  de  Prn-script.  Hieretic.  §  31.  §  32.  ib.  p.  213-  '  Ita  ex  ip. 
BO  ordine  manifestatur,  id  esse  Doniinicum  et  verum,  quod  sit  prius  trad- 


LfcCTURE  9.]  ON  EPISCOPACY.  241 

true  :  but  that  is  extraneous  and  false  which  comes  in  after- 
wards. This  position  will  stand  firm  against  those  later 
heresies,  in  which  there  is  no  principle  of  conscience  that 
seeks  the  support  of  truth.  But  if  they  dare  to  insert 
themselves  into  the  Apostolic  age,  in  order  that  they  may 
appear  to  have  been  handed  down  from  the  Apostles,  inas- 
much as  they  subsisted  in  their  time,  we  may  then  say : 
Let  them  show  the  originals  of  their  Churches :  let  them 
unrol  the  list  of  their  bishops,  descending  by  succession 
from  the  beginning,  and  prove  that  their  first  bishop  had 
his  author  and  predecessor  either  among  the  Apostles,  or 
from  those  Apostolic  men,  who  labored  with  the  Apostles. 
For  in  this  manner,  the  Apostolic  Churches  prove  their 
authority.  Thus  the  Church  of  the  Smyrneans  declare 
that  Polycarp  was  placed  there  by  (the  Apostle)  John : 
Thus  the  Church  of  the  Romans  shew  that  Clement  was 
ordained  by  Peter.  And  all  the  rest  exhibit  those,  who, 
being  established  in  the  episcopate  by  the  Apostles,  have 
transmitted  the  Apostolic  seed.  Let  the  heretics  advance 
any  pretension  equal  to  this.' 

I  add  one  more  extract  from  Tertullian,  to  prove  that  in 

itum;  id  autem  extraneum  et  falsum.  quod  sit  posterius  immissum.  Ea 
sententia  manebit  adversus  posteriores  quasdam  haereses,  quibus  nulla 
constantia  de  conscientiacompetit  ad  defendendam  sibi  veritatem.  Cae- 
terum,  si  quae  audent  interserere  se  setati  apostolicae,  ut  ideo  videantur  ab 
apostolis  traditae,  quia  sub  apostolis  fuerunt,  possumus  dicere ;  Edant 
ergo  origines  ecclesiarum  suarum  :  evolvant  ordinem  episcoporum  suo- 
rum,  ita  per  successiones  ab  initio  decurrentem,  ut  primus  ille  episco- 
pus  aliquem  ex  apostolis,  vel  apostolicis  viris,  qui  tamen  cum  apostolis 
perseveraverint,  habuerit  auctorem  et  antecessorem.  Hoc  enim  modo 
ecelesiae  apostolicae  census  suos  deferunt :  sicut  Smyrnaeorum  eccle. 
sia  Polycarpum  ab  Joanne  conlocatum  refert :  sicut  Romanorum,  Cle- 
mentem  a  Petro  ordinatumitidem:  perinde  utique  et  caeterae  exhibent 
quos  ab  apostolis  in  episcopatum  constitutos  apostolici  seminis  traduces 
habeant.  Coniingant  tale  aliquid  haeretici. ' 
21 


242  TERTULLIAN  AND  CYPRIAN  [lECTCRE  9. 

his  time  the  order  of  the  ministry  was  referred  to  the  au- 
thority of  St.  Paul's  epistles  to  Timothy  and  Titus,  just  as 
it  is  by  us  at  the  present  day.  He  mentions  the  subject 
incidentally,  near  the  close  of  his  books  against  the  heretic 
Marcion,  who  rejected  a  large  portion  of  the  Scriptures  in 
order  to  get  rid  of  their  testimony  against  him.  Speaking 
of  one  of  the  epistles,  which  Marcion  admitted,  Tertullian 
says,  (e)  '  The  brevity  of  this  epistle  alone,  seems  to 
have  saved  it  from  the  knavish  hands  of  Marcion.  And 
yet  I  wonder,  since  he  received  the  epistle  written  to  one 
individual,  why  he  has  rejected  the  two  epistles  to  Timothy 
and  the  one  to  Titus,  composed  concerning  the  ecclesiasti- 
cal constitution.^ 

Here  we  have  the  most  explicit  evidence,  and  from  a 
presbyter  too,  that  the  powers  of  Timothy  and  Titus  were 
not,  as  our  anti-episcopal  brethren  tell  us,  temporary,  but 
permanent.  The  successions  of  bishops  are  claimed  by 
Tertullian  as  a  proof  essential  to  the  Apostolic  Churches ; 
and  he  expressly  declares  that  these  epistles  were  compos- 
ed on  the  very  subject  of  the  constitution  of  the  Church. 
How  perfectly  conclusive  is  this  primitive  testimony  against 
the  absurd  pretence,  that  Timothy  and  Titus  were  Evan- 
gelists of  the  Presbyterian  order,  who  received  a  tempora- 
ry commission  from  St.  Paul,  not  intended  to  be  an  example 
for  general  use,  nor  a  precedent  for  future  imitation. 

The  third  witness  from  the  primitive  Church  which  1 
shall  set  before  you,  is  Cyprian,  the  celebrated  bishop  of 
Carthage,  whose  writings  afford  so  many  evidences  upon 
the  subject,  that  the  chief  difficulty  is  that  of  selection.  Our 

»r|g — — . ; 

"e)  Tertul,  adv.  Marcionem.  Lib.  5.  §21- ib.  p.  486,  '  Soli  huic  epis- 
tolae  brevitas  sua  profuit,  ut  falsarias  nianus  Marcionis  evaderet.  Mi- 
ror  tamen,  quum  ad  unum  hominem  literas  factas  receperit,  quid  ad  Ti- 
motheum  duas",  et  unam  ad  Titum  de  ecclesiastico  statu  compositas,  recu. 
saverit. ' 


LECTURE  9.]  ON  EPISCOPACY.  243 

limits  allow,  however,  only  of  a  few  passages,  which  bear 
date,  A.  D.  250,  only  fifty  years  after  the  time  of  Tertul- 
lian,  and  one  hundred  and  fifty  from  the  death  of  St.  John. 

In  one  of  his  epistles,  addressed  to  certain  persons,  who 
had  forfeited  their  Christian  privileges  by  denying  their 
faith  in  time  of  persecution,  he  writes  thus  : 

(f)  '  Our  Lord,  whose  precepts  we  ought  to  reverence 
and  observe,  when  he  was  providing  for  the  honor  of  his 
bishop  and  the  government  of  his  Church,  speaks  thus  in 
the  Gospel,  to  Peter :  I  say  unto  thee,  thou  art  Peter,  and 
on  this  rock  I  will  build  my  Church,  and  the  gates  of  hell 
shall  not  prevail  against  it,  and  I  will  give  unto  thee  the 
keys  of  the  kingdom  of  heaven,  and  whatsoever  thou  shalt 
bind  on  earth  shall  be  bound  in  heaven  ;  and  whatsoever 
thou  shalt  loose  on  earth,  shall  be  loosed  in  heaven.  From 
thence,  through  the  changes  of  times  and  successions,  the 
ordination  of  bishops  and  the  government  of  the  Church 
have  descended,  so  that  the  Church  is  built  upon  bishops, 
and  every  act  of  the  Church  is  governed  by  these  presi- 
dents.' 

We  see  here,  plainly,  that  Cyprian  considered  the  bish- 
ops as  the  successors  of  the  Apostles,  and  that  the  govern- 
ment of  the  Church  was  provided  for  in  this  form, .by  Christ 
himself. 

In  another  of  his  epistles,  addressed  to  one  Pupianus, 

(f )  Cypiianus  Lapsis.  Ed.  Paris.  Rigalt.  p.  42.  Ep.  27.  '  Dominus 
noster,  cujus  praecepta  metuere  et  observare  debemus,  episcopi  bono 
rem,  et  ecclesiae  suae  rationem  disponens,  in  Evangelio  loquitur,  et  dicit 
Petro  :  Ego  tibi  dico,  quia  tu  es  Petrus,  et  super  istam  petram  sedificabo 
ecclesiam  nieam,  et  portse  inferorum  non  vincent  earn,  ettibi  dabo  claves 
regni  ccBlorum,  et  quae  ligaveris  super  terram,  erunt  ligata  et  in  ccbUs, 
et  qusecumque  solveris  super  terram  erunt  soluta  et  in  ccelis.  Inde  per 
temporum  et  successiomim  vices,  episcoporum  ordinatio,  et  ecclesiae 
ratio  decurrit,  ut  ecclesia  super  episcopos  constituatur;  et  omnis  actus 
ecplpsiae  per  eosdem  praepositos  gubernetur.' 


244  CYPRIAN  [lecture  9. 

who  had  undertaken  to  rebuke  him  in  the  manner  of  a 
judge,  and  that  too,  altogether  on  the  authority  of  some 
false  and  idle  rumors,  Cyprian  uses  this  language:  (g) 
'  The  Church  is  a  people  joined  to  their  priest,  and  a 
flock  adhering  to  their  shepherd.  Whence  you  ought  to 
know  that  the  bishop  is  in  the  Church,  and  the  Church  in 
the  bishop  ;  and  if  there  be  any  who  is  not  with  the  bishop, 
he  is  not  in  the  Church  :  and,  therefore,  they  flatter  them- 
selves in  vain,  who,  not  having  peace  with  the  priests  of 
God,  break  loose  and  believe  that  they  can  communicate 
with  others  privily,  when  the  Church,  which  is  universal, 
is  one,  and  is  not  rent  nor  divided,  but  is  every  where  con- 
nected and  fastened  by  the  cement  of  the  priesthood  ad- 
hering to  each  other.'  '  Wherefore,  brother,  if  you  have 
any  thought  of  the  Majesty  of  God,  who  ordains  his  priest' 
hood;  if  you  regard  Christ,  who,  by  his  will,  and  power, 
and  presence,  governs  both  the  presidents  of  the  Church, 
and  the  Church  with  her  presidents ;  if  you  consider  the 
innocency  of  the  priests,  not  with  human  hatred,  but  ac- 
cording to  the  divine  judgment ;  if  you  can  feel  a  proper 
degree  of  penitence  for  your  rashness,  and  pride,  and  inso- 
lence ;  if  you  can  make  satisfaction  fully  to  God  and  his 

(g)  Cyprian.  Ep.  Florentio  cui  et  Pupiano.  ib.  Ep.  69.  p.  136.  ' 
'  illi  sunt  ecclesia  plebs  sacerdoti  adunaia,  et  pastori  suo  grex  adhaerens. 
Unde  scire  debes  episcopum  in  ecclesia  esse,  et  ecclusiani  in  episcopo; 
et  si  qui  cum  episcopo  non  sit,  in  ecclesia  iion  esse  ;  et  frusira  sibi  blan- 
diri  eos,  qui  pacem  cum  sacerdotibus  Dei  non  habentes  obrepunt,  et 
latenter  apud  quosdam  communicare  se  credunt;  quando  ecclesia  quae 
Catholica  una  est,  scissa  non  sit,  neque  divisa,  sed  sit  utique  connexa,  et 
cohaerentium  sibi  invicem  sacerdotum  glutino  copulata.  Quamobrem 
frater,  si  maj estate m  Dei,  qui  sacerdotes  ordmat,  cogitaveris:  si  Chris- 
tum, qui  arbitrio,  et  nutu,  ac  praesentia  sua  et  praepositos  ipsos,  et  eccle- 
siam  cum  praepositis  gubernat,  aliquando  respexeris ;  side  innocentia 
sacerdotum  non  humane  odio,  sed  divino  judicio  credideris  ;  site.merita. 
lis  et  superbiae  atque  insolentiae  tuae  agere  vel  sero  poenitentiam  coe- 
peris;  si  Deo  et  Christo  ejus,  quibus  servio,  ot  quibu§  puro  a'.que  IQV 


LECTURE  9.]  ON  EPISCOPACY.  245 

Christ,  whom  I  serve,  and  to  whom  I  offer  sacrifices  with 
pure  and  unstained  lips,  whether  in  persecution  or  in  peace, 
continually,  let  us  have  a  fit  cause  for  holding  communion 
with  you  again,'  &ic. 

These  extracts  shew  conclusively,  that  in  the  time  of 
Cyprian  there  was  no  such  thing  as  a  Church  without  a 
bishop,  so  that  it  is  laid  down  by  him  as  an  impossibility 
to  be  in  the  Church  of  Christ,  and  yet  not  in  communion 
with  the  bishops.  We  see  here  also,  the  very  common  use 
which  this  primitive  martyr  makes  of  the  words  priest  and 
priesthood,  according  to  the  analogy  presented  to  your  no- 
tice before.  But  yet  I  shall  shew  you  how  very  different 
was  the  idea  of  Cyprian  from  that  of  our  Roman  brethren, 
inasmuch  as  he  held  himself  entirely  independent  of  all  oth- 
er bishops,  united  indeed,  and  communing  with  them  on 
terms  of  perfect  equality,  and  desirous  to  determine  diffi- 
cult questions  by  a  common  council  of  bishops,  but  yet  not 
subject  to  any. 

Thus,  in  his  Treatise  on  the  unity  of  the  Church,  he 
lays  down  this  proposition,  (h)  '  The  Episcopal  office  is 
one,  of  which  office  a  part  is  held  by  each  bishop,  with  an 
interest  in  the  whole. '  And  again,  in  his  epistle  to  Ste- 
phen the  bishop  of  Rome,  with  whom  he  differed  on  the 
subject  of  heretical  baptism,  he  says,  after  stating  his  sen- 
timents freely  ;   (i)    'In  this  thing,  nevertheless,  we  wish 

niaculato  ore  sacrificia  et  in  persecutione  pariter  et  in  pace  indesinenter 
offero,  pienissime  satisfeceris,  communicationis  tuae  poterimus  habere 
rationem,'  &c. 

(h)  Cyp.  de  Unitate  Ecclesiae.  ib.  208.  '  Episcopatus  unus  est,  cujus 
a  singulis  in  solidum  pars  tenetur. ' 

(i)  Cyp.  ep.  ad    Stephanum  Papam.  ib.  ep.  71' p.  142,     '  Qua  in  re 
nee  nos  vimcuiquam  facimusaut  legem  damus;  curahabeat  in  ecclesiae 
administrationc  voluntatis  suae  arbitrium  liberum  unusquisque  praeposi. 
tus,  rationem  actus  sui  Domino  redditurus.  * 
21* 


246  THE  NUMBER  OF  CONGREGATIONS    [LECTURE  9. 

not  to  force  any  one,  nor  to  prescribe  laws  to  others  :  since 
every  president  (so.  bishop)  has  his  own  freedom  of  will  in 
the  government  of  the  Church,  being  accountable  for  the 
correctness  of  his  course  to  the  Lord. '  So  plain  is  it,  that  in 
these  primitive  days  there  was  no  supremacy  of  authority 
granted  to  the  Church  of  Rome,  but  only  that  superior  re- 
spect which  was  willingly  rendered  to  the  Church  establish- 
ed in  the  capital  city  of  the  world. 

But  some  of  our  Presbyterian  brethren  and  others  would 
persuade  us,  that  these  bishops  of  Rome  and  of  Carthage 
were  nothing  but  presbyters,  preaching  to  one  single  con- 
gregation, with  a  company  of  lay  elders  and  lay  deacons 
under  them,  according  to  their  modern  platform.  It  may 
be  as  well,  therefore,  to  state  in  this  part  of  our  subject, 
what  Cornelius,  the  cotemporary  of  Cyprian,  and  bishop  of 
Rome  before  Stephen,  relates  in  his  third  epistle  to  Fabian 
the  bishop  of  Antioch,  of  the  magnitude  of  the  Church  of 
Rome  in  his  time,  which  nevertheless,  was  counted  but  one 
Church,  because  it  had  but  one  bishop. 

Speaking  in  reference  to  Novatian,  who  had  procured 
himself  to  be  privately  and  surreptitiously  ordained  a  bish- 
op, in  the  hope  of  creating  a  schism  in  the  Church,  Cornel- 
ius says,  (k)  '  Was  this  vindicator  of  the  Gospel  ignorant 
that  there  ought  to  be  but  one  bishop  in  a  Catholic  Church, 
(meaning  the  Church  of  Rome)  in  which  it  was  not  un- 
known to  him,  (for  how  could  it  be  hid  ?)  that  there  were 
forty  six  presbyters,  seven  deacons,  seven  subdeacons,  two 

This  epistle  of  Cornelius  is  preserved  in  Eusebius,  book  6.  ch.  43.  of 
liis  Ecclesiastical  history.  I  quote  it  however,  from  the  first  Vol.  of 
Mansi's  Councils,  p.  821. 

[k]  ' O  inSixijTti?  uvr  Tov  ivayytXtov  iivx  i^ntaxato  ira  intaxonov  dbiv 
suai  'iv  itad^o/.ii!)}  'txx/.rjOia;  'ev  "^j;  dvx  j^yiost  (ttcoj  yag  ;)  7tQea(ivrfQov? 
sirai  TtnaaQay.otra'ti,diaxoyovg  '^sTiTa,  'vnoSiaxorovg'inra,  axo?.ovSovg 
<tvo  xai  TiOoaoaxorra, ' a^oQxiOTctg  dt  xai  'ataytiuOTag  'afia  nv^.wQoig  Svo  xat 


LECTURE   9.]      UNDER  THE  BISHOPS   OF  ROME.  247 

and  forty  acolyths,  and  exorcists  readers  and  doorkeepers 
fifty  two,  and  widows  with  those  who  are  unable  to  go 
abroad,  more  than  fifteen  hundred.  To  all  of  whom  the 
grace  and  goodness  of  the  Lord  supplies  food.  Neverthe- 
less neither  this  so  great  and  so  necessary  a  multitude  in 
the  Church,  so  large  a  number,  rich  and  abounding  in  the 
wealth  of  divine  Providence,  together  with  such  an  im- 
mense and  innumerable  people — all  did  not  suffice  to  deter 
him  (sc.  Novatian)  from  his  desperate  audacity,  nor  bring 
him  back  to  the  Church.' 

An  account  like  this  demonstrates  the  absurdity  and  folly 
of  those  who  strive  to  make  it  appear  that  the  bishops  of 
the  primitive  Church  were  the  mere  pastors  of  single  con- 
gregations, and  that  amongst  their  brethren  they  held  no- 
higher  station  than  moderator  of  a  presbytery.  For  here  we 
find  that  in  each  important  city  there  was  one  ruler,  elected 
to  the  government  which  they  derived  from  the  Apostles;. 
and  over  all  the  Christians  of  this  city,  with  the. adjacent 
country  round,  this  one  man  was  the  official  overseer,  hav- 
ing under  him  as  many  presbyters,  and  deacons,  and  inferior 
assistants,  as  the  wants  of  his  diocese  required.  Thus 
Cornelius,  the  bishop  of  Rome,  only  one  hundred  and  fifty 
years  from  the  death  of  St  John,  tells  us  of  his  clergy 
amounting  to  a  very  large  number;  and  j'Ct  they  were  not 
more  than  must  evidently  have  been  necessary  to  supply 
so  many  congregations,  in  which  the  widows  and  the  sick, 
alone,  amounted  to  fifteen  hundred,  and  the  assistants  in 
the    inferior   departments,  along    with   the    door  keepers, 

ntvTiiXorTci,  y_y]nuq  avv  dli^ouiuovg  'vniQ  Tag  ;(i/.iu?  Tcivrayoaiag^  ''ou? 
7ra»'T«s  ij  rov  daaiiorov  x^5'?  '«'"  ipiXai&iioiTTta  8iarQs(f(i.  ""ov  ^ovSb  tooovto 
■nhi^og  xai  'ovrwg  ^aiuyxaiov  ^tv  ri,  ^iy.y.'i.r^aia  diu  Tijg  tov  0iov  nQovoiag 
nXovOiog  is  xai  nXr^-dvuv  aQL^fiog  luia  Uiyioiov  y.ai  uittQi&uijTov  ?.aov, 
ano  trig  TOfwuTJ/s  unoyvmotmg  re  xui  aTiccYOQcvasug  sistosU's  T£  xai  avixa~ 
}.taaTo'eig  iriv ixxXriOiav. 


248  EusKBius  [lecture  9. 

amounted  to  fifty  two.  The  simple  fact  was  this.  The 
bishop  of  each  diocese  had  his  own  Church,  called  the 
Cathedral,  from  the  Greek  word  which  signifies  a  chair,  be- 
cause his  chair  was  placed  there.  This  was  a  large  and 
every  way  superior  edifice,  according  to  the  circumstances 
of  the  Churcli  in  that  diocese  ;  and  to  it  all  that  could,  re- 
sorted, especially  on  the  more  solemn  days  of  the  public 
service.  Besides  tlie  cathedral,  however,  there  were  chap- 
els or  churches  erected,  wherever  it  was  desirable  for  the 
accommodation  of  the  people,  and  in  these  the  presbyters 
and  deacons  officiated,  according  to  the  bishop's  appoint- 
ment, he  being  the  governor  over  all.  In  the  eighth  book 
and  first  chapter  of  the  ecclesiastical  history  of  Eusebius, 
we  have  a  description  of  the  general  state  of  the  Church 
about  the  same  period,  just  before  the  breaking  out  of  the 
persecution  under  the  emperor  Dioclesian,  towards  the  lat- 
ter end  of  tlie  third  century,  which  I  shall  quote  for  the 
sake  of  illustration.  (1)  '  To  give  a  satisfactory  account  of 
the- extent,  and  the  nature  of  that  glory  and  liberty,'  saith 
the  historian,  '  with  which  the  doctrine  of  piety  towards  the 
Supreme  God,  as  announced  to  the  world  through  Christ, 
was  honored  by  all,  both  Greeks  and  Barbarians,  before 
the  persecution  in  our  day  ;  this,  we  say,  were  an  underta- 
king beyond  our  power.  As  a  proof,  we  might  refer  to 
the  clemency  of  the  emperors  towards  our  brethren,  to 
whom  they  even  entrusted  the  government  of  provinces, 
exonerating  them  from  all  anxiety  as  it  regarded  sacrificing, 
on  account  of  that  singular  good  will  which  they  entertain- 
ed toward  the  doctrine.  Why  should  we  speak  of  those  in 
the  imperial  palaces,  and  the  sovereigns  themselves,  who 
granted  their  domestics  the  liberty  of  declaring  themselves 
freely,  in  word  and  deed,  on  religion,  and  I  would  say  al- 

(1)  See  Rev.  Mr.  Cruse's  translation,  p.  317. 


LECTURE  9.]       ON  THE  PRIMITIVE  CHURCH.  249 

most  the  liberty  of  boasting  of  their  freedom  in  the  practice 
of  the- faith.  These,  indeed,  they  eminently  valued,  and 
considered  them  as  more  acceptable  than  their  associates 
in  the  imperial  service.' 

'  The  same  privileges, '  continues  Eusebius,  '  one  could 
observe  conferred  on  the  rulers  in  every  Church,  who  were 
courted  and  honored  with  the  greatest  subserviency  by  all 
the  rulers  and  governors.  Who  could  describe  those  vast 
collections  of  men  that  flocked  to  the  religion  of  Christ, 
and  those  multiudes  crowding  in  from  every  city,  and  the 
illustrious  concourse  in  the  houses  of  worship  ?  On  whose 
account,  not  content  with  the  ancient  buildings,  they  erect- 
ed spacious  churches  from  the  foundation  in  all  the  cities. 
These,  advancing  in  the  lapse  of  time,  and  daily  increasing 
in  magnitude  and  improvement,  were  not  restrained  by  any 
odium  or  hostility.  Nor  was  any  malignant  demon  able  to 
infatuate,  nor  human  machinations  prevent  them,  as  long  as 
the  providential  hand  of  God  superintended  and  guarded 
his  people  as  the  worthy  objects  of  his  care.  But  when, 
by  reason  of  excessive  liberty,  we  sunk  into  negligence 
and  sloth,  one  envying  and  reviling  another  in  different  ways 
— ^prelates  inveighing  against  prelates,  and  people  against 
people  ; — then  the  divine  judgment,  while  the  multitudes 
were  yet  crowding  into  the  Church,  with  gentle  and  mild 
visitations,  began  to  afflict  its  episcopacy. ' 

The  historian  proceeds  to  relate,  that  the  first  judgments 
of  God  were  without  effect — that  contentions  for  power 
and  place  continued,  and  at  length  the  sword  of  persecu- 
tion was  raised  against  them.  He  describes  the  commence- 
ment of  the  change  in  the  following  words  : 

'  It  was  the  nineteenth  year  of  the  reign  of  Dioclesian, 
saith  he,  '  and  the  month  of  March,  in  which  the  festival  of 
our  Saviour's  passion  was  at  hand,  when  the  imperial  edicts 


250  EusEBius  ON  [lecture  9. 

were  every  where  published,  to  tear  down  the  churches  to 
the  foundation,  and  to  destroy  the  sacred  Scriptures  by  fire, 
commanding  also,  that  those  who  were  in  honorable  stations 
should  be  degraded,  and  those  who  were  freedmen  should 
be  deprived  of  their  liberty  if  they  persevered  in  their  ad- 
herence to  Christianity.  It  was  not  long, '  continues  the 
historian,  'before  other  edicts  were  also  issued,  in  which  it 
was  ordered  that  all  the  prelates  in  every  place,  should  first 
be  committed  to  prison,  and  then,  by  every  artifice,  con- 
strained to  offer  sacrifice  unto  the  Gods. ' 

The  historian  proceeds  to  detail  the  cruel  sufferings  of  the 
martyrs  in  this  and  the  following  persecutions,  and  then, 
after  the  empire  had  passed  into  the  hands  of  Constantine, 
and  every  degree  of  favor  was  shewn  to  the  Christians,  he 
relates  in  the  tenth  book,  (ii.  ch.)  the  restoration  of  the 
Churches.  '  To  us, '  said  he,  '  whose  hopes  are  suspended 
on  the  Christ  of  God,  there  was  an  incessant  joy,  seeing 
every  place,  which  but  a  short  time  before  had  been  deso- 
lated by  the  impieties  of  the  tyrants,  reviving  again,  tem- 
ples again  rising  from  the  soil  to  a  lofty  height,  and  receiv- 
ing a  splendor  far  exceeding  those  that  had  been  formerly 
destroyed, — and  epistles  of  the  emperor  were  issued,  ad- 
dressed to  the  bishops,  with  honors  and  superadded  dona- 
tions. ' 

In  his  next  chapter,  Eusebius  speaks  of  the  consecration 
of  the  new  churches,  the  convention  of  the  bishops,  and  the 
general  harmony  of  the  whole  Church,  and  immediately 
afterwards  he  presents  us  with  an  oration  of  his  own,  deliv- 
ered in  the  new  '  Temple  of  Tyre,  by  far  the  most  noble 
in  Phoenicia, '  and  addressed  to  the  bishop  of  Tyre  in  the 
presence  of  many  other  prelates.  In  this  oration,  the  prin- 
ciple of  analogy  with  the  Mosaic  priesthood,  by  which  the 
bishop  is  likened  to  the  High  Priest,  and  the  Cathedral 


LECTURE  9.]  THE  PRIMITIVE     CHURCH.  251 

Church  to  the  Temple  of  Jerusalem,  is  strongly  recognized. 
A  few  sentences  from  it,  however,  must  suffice. 

'  Friends,  and  priest  of  God,  and  ye  who  are  clad  in  the 
sacred  gown,  adorned  with  the  celestial  crown  of  glory,  the 
inspired  unction  and  the  sacerdotal  garment  of  the  Holy 
Spirit,  and  thou,  O  excellent  ornament  of  this  new  and  ho- 
ly temple  of  God,  endowed  by  him  with  the  wisdom  of 
age,  and  yet  who  hast  exhibited  the  precious  words  and 
deeds  of  youthful  and  vigorous  virtue,  to  whom  God  him- 
self, who  comprehends  the  universe,  has  granted  the  distin- 
guished privilege  of  rebuilding  and  renewing  it  to  Christ, 
his  first  begotten  and  only  begotten  Word,  and  to  his  holy 
and  divine  spouse,  whether  cue  might  call  thee  a  new  Be- 
7/dleel,  the  architect  of  a  divine  tabernacle,  or  a  Solomon^ 
the  king  of  a  new  and  better  Jerusalem,  or  a  new  Zerrub- 
babel,  superadding  a  glory  to  the  temple  of  God,  much 
greater  than  the  former.  ' 

The  orator  goes  on,  applying  the  Old  Testament  through- 
out, and  considering  the  external  temple  an  emblem  of  the 
living  temple  of  believers,  built  upon  Cbrist  as  the  found- 
ation. 'This  therefore,'  saith  he, 'the  living  temple  of 
the  living  God,  formed  of  yourselves,  this  is  the  greatest 
and  truly  divine  sanctuary,  whose  inmost  shrines,  though  in- 
visible to  the  multitude,  are  really  holy,  a  holy  of  holies. 
Who,  when  he  has  viewed  it  within,  would  venture  to  de- 
clare it  ?  But  who  could  ever  penetrate  its  sacred  enclo- 
sures, save  only  the  great  High  Priest  of  all,  who  alone  has 
the  right  and  the  power  to  search  out  the  mysteries  of  ev- 
ery human  and  rational  soul.  '  Here  we  see  how  justly 
and  strongly  Eusebius  guards  the  peculiar  and  incommuni- 
cable High  Priesthood  of  the  great  Redeemer.  But  he 
proceeds  to  speak  of  the  bishop  of  Tyre  immediately  after- 
wards, as  being  under  Christ,  a  chief  ruler,  in  these  words. 


252  Calvin's  praise  of  [lecture  9. 

'  Next  to  him,  (so.  Christ)  however,  the  second  place  im- 
mediately devolves  on  one  alone  of  his  equals,  the  presiding 
prelate  and  leader  of  this  host,  who  has  been  honored  by 
the  first  and  great  High  Priest  himself,  with  the  second 
rank  in  his  sanctuary ' — '  a  new  Aaron  or  another  Melchise- 
dek  assimilated  to  the  Son  of  God,  continuing  and  always 
preserved  by  hiin  in  accordance  with  the  common  prayers 
and  wishes  of  you  all.  '  It  requires  but  small  reflection  to 
be  convinced,  that  Eusebius  was  not  addressing  himself  to 
an  officer  in  the  Church  of  Christ  who  bore  no  higher  rank 
in  his  esteem  than  a  Presbyterian  moderator. 

Thus  far,  then,  my  brethren,  you  perceive  the  entire  ac- 
cordance of  the  Old  Testament,  the  Gospel,  and  the  Epis- 
tles, with  the  testimony  of  the  primitive  Church,  in  favor  of 
our  system.  And  I  turn  next  to  a  few  admissions  of  some 
celebrated  men,  who  belonged  to  other  branches  of  the  Ref- 
ormation, confirmatory  of  the  same  doctrine. 

I  begin  with  Calvin,  who  honestly  praises  although  he 
did  not  follow  the  primitive  Church.  In  his  great  work, 
the  Institute  of  the  Christian  Religion,  he  uses  these  words  : 

(a)  '  It  will  be  useful, '  says  he,  '  in  these  things, '  (that 
is,  in  the  ordering  of  Church  government)  '  to  recognize 
the  form  of  the  ancient  Church,  which  will  represent  the 
image  of  the  divine  institution,  as  If  to  our  very  sight.  For 
although  the  bishops  of  these  times  put  forth  many  canons 
in  which  they  seem  to  express  more  than  is  expressed  in 
the  Holy  Scriptures,  nevertheless  they  composed  their  whole 
system  with  such  caution,  according  to  the  only  rule  of  the 

(a)  Calvin.  Iiistit.  Christ.  Religion.  Ed.  Genev.  A.  D.  1590.  Lib.  4. 
Cap.  §  1.  p.  21d.  'Utile  erit  in  iis  rebus  veteris  Ecciesiae  formam  re- 
cognoscere,  quae  nobis  divinae  institutionis  imaginem  quandam  oculis 
repraeseniabit,  Tametsi  enim  multos  Canones  ediderunt  illorum  tem- 
porum  Episcopi,  quibus  plus  viderentur  exprimere  quani  sacris  Uteris 
expressum  esset,  ea  tamen  cautione  totam  suam  oeconomiam  composu- 


Lecture  9.J         primitive  episcopacy.  -253 

Word  of  God,  that  you  may  easily  see  that  hardly  any 
thing  in  this  respect  existed  among  them  contrary  to  it. ' — - 
'  Thus,  as  we  have  said  that  a  three-fold  ministry  is  com- 
mended to  us  in  Scripture,  in  like  manner  whatever  tlie  an- 
cient Church  had  of  the  ministry,  it  distinguished  into  three 
orders :  for  of  the  order  of  presbyters,  part  were  appointed 
pastors  and  teachers,  the  other  part  presided  over  the  reg- 
ulation and  correction  of  conduct.  To  the  deacons  was 
committed  the  care  of  the  poor  and  the  dispensing  of  alms. ' 
'  Therefore,  Jerome,  where  he  speaks  of  five  orders  in  the 
Church,  enumerates  bishops,  presbyters,  deacons,  the  be- 
lievers, and  the  catechumens.' 

'  Those,  to  whom  the  office  of  teaching  was  enjoined,' 
continues  Calvin,  '  were  all  called  presbyters.  They  elect- 
ed one  out  of  their  number  in  each  city,  to  whom  they 
gave  specially  the  title  of  bishop,  lest  from  equality,  as 
usually  happens,  dissensions  might  arise.  The  bishop, 
however,  was  not  so  superior  in  honor  and  dignity,  as  to 
have  any  domination  amongst  his  colleagues  :  but  the  same 
duties  which  the  consul  had  in  the  senate,  that  he  might 

erunt  ad  unicam  illam  verbi  Dei  normam,  ut  facile  videas  nihil  fere  hac 
parte  habuisse  a  verbo  Dei  alienum.' — '  Quemadmodutn  tradidimus  tri- 
pliccs  rninistros  nobis  commendari  in  Scriptura,  ita  quicquid  ministrorum 
habuit  vetus  Ecclesia,  in  tres  ordines  distinxit.  Nam  ex  ordine  Presby- 
terorum  partim  eligebantur  Pastores  ac  Doctores :  reliqua  pars  censura; 
morum  et  correctionibus  praeerat.  Diaconis  commissa  erat  cura  paupe- 
rum  et  eleemosynarum  dispensatio.' — '  Itaque  Hieronymus,  iibi  quinque 
proposuit  ordines,  enunierat  Episcopos,  Presbyteros,  Diaconos,  fideles, 
Catechumenos.' 

lb.  §  2.  '  Quibus  ergo  docendi  munus  injunctum  erat,  eos  omnes  nomi- 
nabant  Presbyteros.  Illi  ex  suo  numero  in  singulis  civitatibus  ununi  eli- 
gebant,  cui  specialiter  dabant  titulum  Episcopi :  ne  ex  sequalitate,  ut  fieri 
solet,  dissidia  nascerentur.  Neque  tamen  sic  honore  et  dignitate  superior 
erat  Episcopus  ut  dominium  in  collegas  haberet:  sed  quas  partes  habet 
Consul  in  Senatu,  ut  referat  de  negotiis,  sententias  roget,  consulendo, 
monendo,  hortando,  aliis  praeeat,  authoritate  sua  totam  actionem  regat,  et 
22 


254  CALVIN  ON  [lecture  9. 

propose  the  subjects  of  business,  and  collect  opinions,  that  he 
might  have  the  precedency  before  others  in  consulting,  ad- 
monishing, and  exhorting,  that  he  might  rule  their  whole 
movement  by  his  authority,  and  execute  whatever  was 
decreed  by  their  common  counsel ;  this  office  the  bishop 
sustained  in  the  assembly  of  presbyters.' — '  And  Jerome 
teaches  that  this  was  an  ancient  institution  ;  for  he  says 
that  at  Alexandria,  from  Mark  the  Evangelist  even  to  Her- 
aclas  and  Dionysius,  the  presbyters  had  always  placed  one 
elected  from  themselves  in  a  higher  grade,  whom  they 
named  bishop.' — 'To  every  city,  a  certain  region  of  the 
neighboring  country  was  united  which  received  its  pres- 
byters from  it,  and  was  attached  to  the  body  of  the  Church 
therein.' — 'But  if  the  field  which  was  under  his  episcopate 
was  larger  than  could  everywhere  enjoy  the  ministrations 
of  the  bishop,  presbyters  were  appointed  in  certain  places 
through  that  field,  who  in  the  lesser  matters  might  officiate 
as  his  substitutes.  These  they  called  country  bishops,  be- 
cause they  represented  the  bishop  in  that  province,  (b) 
'  But  so  far  as  it  appertained  to  the  office  of  which  we  are 
now  speaking,'  continues  Calvin,  '  the  dispensation  of  the 

quod  decretum  communi  consilio  fuerit  exequatur :  id  munevissustinebat 
Episcopus  in  Presbyterorutn  cmtu.' — 'Alibi  tamen  docet'  (Hieronymus) 
'  quam  fuerit  antiquum  institutum ;  dicit  enim  Alexandrise,  a  Marco  Evan- 
gelista  usqr.e  ad  Heraclam,  et  Dionysium,  Presbyteros  semper  unum  ex  se 
electum  in  excel?iore  gradu  collocasse,  quem  Episcopum  nominabant.' — 
'  Unicuique  civitati  erat  attributa  certa  regio,  qua;  Presbyteros  inde  sume- 
ret,  et  velut  corpori  Ecclesiae  illius  accenseretur.' — 'Quod  si  amplior 
erat  ager  qui  sub  ejus  episcopatu  erat  quam  ut  sufficere  omnibus  Episco. 
pi  muniis  abique  posset,  per  ipsum  agrum  designabantur  certis  locis 
Presbyteri,  qui  in  minoribus  ncgotiis  ejus  vices  obirent.  Eos  vocaban 
Chorepiscopos,  quod  per  ipsam  provinciam  Episcopum  representabant., 

(b)  ib.  §  3.  'Scd  quantum  ad  officium  attinet  de  quo  nunc  agimus, 
tarn  Episcopum  quam  Presbyteros  verbi  et  sacramentorum  dispensation; 
incumbere  oportuit.' 


LECTURE   9.j  PRIMITIVE    EPISCOPACY.  255 

word  and  of  the  sacraments  was  equally  incumbent  on  the 
presbyters  and  on  the  bishop.' 

With  regard  to  the  rite  of  ordination  in  the  primitive 
Church,  Calvin  states  as  follows :  (c)  '  The  rite/  says  he, 
•'  was  the  imposition  of  hands,  for  I  read  of  no  other  cere- 
mony used  besides  this :  unless  that  the  bishops  wore  a 
habit  somewhat  adorned  in  the  stated  assembly,  by  which 
they  might  be  distinguished  from  the  other  presbyters. 
They  ordained  the  presbyters  and  the  deacons,  also,  by 
the  imposition  of  hands  alone :  but  each  bishop  ordained 
his  own  presbyters  with  the  college  of  presbyters.  And 
although  they  all  did  the  same  thing,  nevertheless,  inas- 
much as  the  bishop  presided,  and  the  transaction  took 
place,  as  it  were,  under  his  auspices  ;  therefore,  it  was  call- 
ed his  ordination.  Whence  the  ancient  writers  often  men- 
tion this,  that  the  presbyter  differed  from  the  bishop  in 
nothing,  unless  in  his  not  possessing  the  power  of  ordain- 
ing.' 

Now  let  us  pause  here,  a  moment,  and  mark  the  differ- 
ence between  the  sentiments  of  the  celebrated  John  Calvin, 
the  father  of  the  Presbyterian  branch  of  the  reformation, 
and  the  assertions  of  those  who  have  succeeded  him.  He 
praises  the  primitive  Church  ;  he  admits  the  three-fold  or- 
der of  the  ministry  ;  he  adopts  the  assertion  of  Jerome, 
that  from  the  time  of  the  Evangelist  Mark,  bishops  were 


(c)  ib.  §  15.  'CaeterUtn  ritus  erat  manuum  impositio.  Nihil  enim 
praeterea  ceremoniaruu)  adhibitiim  lego  :  nisi  quod  aliquem  ornatum  in 
solenni  coitu  habebant  Episcopi,  quo  areiiquis  presbyteris  distingueren- 
tur.  Presbyteros  quoque  et  diaconos  sola  manuum  impositione  ordina. 
bant:  sed  sues  presbyteros  quisque  Episcopus  cum  presbyterorum  col- 
legio  ordinabat.  Quanquam  autem  idem  agebant  omnes :  quia  tamen 
praeibat  Episcopus,  et  quasi  ejus  auspiciis  res  gerebatur,  ideo  ipsius  di- 
cebatur  ordinatio.  Unde  veteres  hoc  saepe  habent,  non  differre  alia  re  ab 
Episcopo  presbytcrum  nisi  quia  ordinandi  potestatem  non  habeat.' 


256  CONTRAST   BETWEEN  [LECTURE  9. 

elected  from  the  presbyters  of  Alexandria  to  preside  over 
that  Church,  and  that  the  same  regulation  became  univer- 
sal. With  all  his  disposition  to  lower  the  order  of  bishops, 
he  grants  them  as  much  superiority  as  the  Consul  in  the 
Roman  republic  :  and  that,  by  the  way,  is  a  little  more,  than 
our  bishops,  at  the  present  day,  are  disposed  to  claim. 
He  further  declares,  that  the  appointment  of  bishops  was 
for  the  purpose  of  preventing  dissensions  and  preserving 
peace  :  he  states  the  usual  size  of  each  diocese  with  perfect 
correctness,  to  have  been  some  principal  city  with  a  portion 
of  the  country  round,  and  that  some  of  the  bishops  were 
obliged  to  have  assistants  in  the  distant  parts,  because  their 
dioceses  were  larger  than  they  could  superintend  in  person; 
he  allows  that  the  ancient  and  primitive  Church  attributed 
to  bishops  the  sole  power  of  ordination,  and  that  they  were 
distinguished  by  their  habit  in  the  public  assemblies,  al- 
though the  presbyters  were  preachers  and  administrators  of 
the  sacraments  as  well  as  they. 

In  every  one  of  these  positions,  Calvin  is  contradicted 
by  his  followers.  They  would  persuade  us  that  the  primi- 
tive bishops  were  only  the  pastors  oi  a  single  congregation  ; 
that  the  elders  under  their  authority  were  only  laymen  and 
were  not  allowed  to  preach  at  all :  that  the  bishops  had  no 
precedency  nor  power  whatever,  over  other  ministers  of  the 
word,  except  what  might  be  implied  from  the  position 
which  some  of  them  might  occupy,  as  moderator  in  the  as- 
sembly: that  the  power  of  ordination  was  exercised  by 
every  presbyter  alike,  and  that  all  beyond  these  bounda- 
ries was  the  result  of  usurpation.  Wonderful  discrepancy 
between  the  father  of  the  Presbyterian  family  and  his 
sons !  To  what  shall  we  attribute  it  ?  Had  Calvin  less 
learning  in  the  primitive  writers  than  his  successors?  Nay.. 
he  had  incomparably  more.     In  his  day,  the  study  of  the 


LECTURE    9.]        CALVIN  AND   HIS   SUCCESSORS.  257 

ancient  authors  was  indispensable  to  every  theologian. 
Since  then,  it  has  become  a  mark  of  the  progress  of  im- 
provement to  despise  and  neglect  them  ;  and  the  conse- 
quence has  been  a  miserable  decline  in  the  solid  attain- 
ments of  the  ministry  of  God. 

Had  Calvin  less  honesty  than  his  successors  ?  That 
is  a  question  which  I  should  be  sorry  to  answer  formally, 
inasmuch  as  it  accords  much  better  with  my  own  feehngs 
to  impute  the  sad  mistatements  of  the  Presbyterian  writers 
since  his  day,  to  ignorance  rather  than  to  design.  Certain 
it  is  that  Calvin  had  every  inducement  imaginable  to  twist 
the  testimony  of  antiquity  into  a  form  that  should  suit  his 
own  necessities.  He  had  no  bishops  on  his  side,  and  felt 
constrained  to  dispense  with  them.  But  he  was  a  man  of 
real  learning,  drawn  from  the  fountain  head,  and  not  picked 
up  to  suit  his  purpose  from  the  extracts  of  others.  And, 
therefore,  although  his  statements  are  colored  by  his  pecu- 
liar views,  yet  he  could  not  avoid,  in  the  main,  admitting 
enough  to  demonstrate  the  identity  of  the  primitive  Church 
with  the  Episcopal  system. 

Thirdly,  it  might  be  asked,  whether  Calvin  had  not, 
perhaps,  less  talent  and  genius  than  his  successors  ?  But 
his  well  established  fame — acknowledged,  in  that  age,  by 
all  Europe,  and  assuredly  not  equalled  by  any  that  have 
followed  him  in  the  space  of  three  hundred  years — proves 
that  nothing  can  be  deducted  from  his  testimony  on  this 
ground  of  comparison.  It  remains,  then,  that  we  have  a 
right  to  claim  the  very  founder  and  parent  of  the  great 
Presbyterian  branch  of  the  reformation,  as  a  witness  on  our 
side.  Not  indeed  a  witness  to  the  whole  truth,  but  a  wit- 
ness to  so  much  as  carries  our  doctrine  back  to  the  time 
of  Mark,  the  Evangelist,  and  completely  sweeps  away  the 
absurd  fancies  of  his  own  subsequent  course  :    a  course, 


258  LUTHER  AND   MELANCTHON  [LECTURE  9. 

nevertheless,  in  which  it  is  sufficiently  evident  that  he  nev- 
er would  have  travelled,  had  a  nearer  approximation  to  the 
primitive  government  of  the  Church,  been  in  his  power. 

From  the  testimony  of  Calvin,  1  proceed  to  a  brief,  but 
interesting  declaration  of  Philip  Melancthon,  the  great  or- 
nament and  boast  of  the  Lutheran  branch  of  the  reforma- 
mation  ;  who,  for  learning,  genius,  and  piety,  was  acknowl- 
edged to  be  a  luminary  of  the  age.  I  quote  from  his  im- 
mortal work,  the  Defence  of  the  Augsburgh  Confession. 

Arguing  against  the  extravagant  claims  of  power  made 
by  the  Roman  bishops  in  his  day,  Melancthon  says : 

(d)  'We  have  staled  in  our  confession  the  power  that 
the  Gospel  gives  to  bishops.  Those  that  now  are  bishops, 
do  not  discharge  their  office  according  to  the  Gospel.  Let 
them  be  truly  bishops  according  to  the  canonical  polity, 
and  this  we  do  not  censure  :  but  we  speak  of  the  bishop 
according  to  the  Gospel,  and  what  meets  our  approbation 
is  the  ancient  partition  of  power,  into  the  power  of  order 
and  the  power  of  jurisdiction.  Therefore  the  bishop  has 
the  power  of  order  ;  that  is,  the  ministry  of  the  word  and  of 
the  sacraments :  he  has  also  the  power  of  jurisdiction,  that 
is,  the  authority  to  excommunicate  those  obnoxious  by  rea- 
son of  public  crimes,  and  again  to  absolve  them,  if,  being 
converted,  they  seek  absolution.     But  bishops  have  not  a 

(d)  Luther,  op.  Tom.  4.  ed.  Jen.  A.  D.  1558.  p.  268—9. 

Apologia  Confessionis  Fidei,  Tit.  De  Potestate  Ecclesiae. 

'Caeterum  quam  potestatem  tribuat  Evangelium  Episcopis,  diximus 
in  confessione.  Qui  nunc  sunt  Episcopi,  non  faciunt  Episcoporum  of- 
ficia  juxta  Evangeiium.  Sed  sint  sane  Episcopi  juxta  politiam  Canoni- 
cam,  quam  non  reprehendimus.  Varum  nos  de  Episcopo  loquimur,  jux- 
ta Evangelium.  Ei  placet  nobis  vetus  partitio  potestatis  iu  potestatem 
ordinis  et  potestatem  jiirisdictionis.  Habet  igitur  Episcopus  potestatem 
ordinis,  hoc  est  ministerium  Verbi  et  Sacramentorum,  habet  et  potesta- 
tem jurisdictionis,  hoc  est  authoritatem  excommunicandi  obnoxios  pub- 
Ucis  criminibus,  et  rursus  absolvendi  eos,  si  conversi  petant  absolutio- 


LECTURE  9.]  ON  EPISCOPACY.  259 

tyrannical  power,  that  is,  a  power  without  any  certain  law  ; 
nor  have  they  a  royal  power,  that  is,  a  power  above  the 
law  ;  but  they  have  a  certain  mandate,  a  sure  word  of  God, 
which  they  ought  to  teach,  and  according  to  which  they 
ought  to  exercise  their  jurisdiction,' — '  Nor  ought  bishops 
to  establish  traditions  nor  to  interpret  traditions  contrary  to 
the  Gospel.'  You  recollect  of  course,  my  brethren,  that 
the  bishops  to  whom  this  writer  alludes,  were  the  bishops 
of  the  Church  of  Rome.  At  this  time,  there  were  no 
others  in  Europe. 

(e)  '  But  these  bishops,'  says  Melancthon,  in  another 
part  of  the  same  work,  '  force  our  ministers  to  renounce 
and  condemn  our  doctrine  ;  or  they  kill  them,  innocent  and 
unhappy  as  they  are,  with  new  and  unheard-of  cruelty.' 
These  are  the  causes,  which  prevent  our  priests  from  ac- 
knowledging these  bishops.  This  cruelty  of  the  bishops 
is  the  cause,  wherefore  that  canonical  polity  is  dissolved 
which  we  desire  with  all  our  power  to  preserve.' — And  a 
little  after,  he  records  this  strong  and  affecting  acknow- 
ledgment, (f )  '  Here,  again,'  saith  he,  '  we  wish  to  tes- 
tify, that  we  would  willingly  preserve  the  ecclesiastical  and 
canonical  polity,  if  only  the  bishops  would  cease  to  rage 

nem.  Neque  vero  habent  potestatemtyrannicam,  hoc  est,  sine  certalege, 
neque  regiam,  hoc  est,  supra  legem,  sed  habent  certum  mandatum,  cer- 
ium verbum  Dei,  quod  docere,  juxta  quod  exercere  suam  jurisdictionem 
debent.' — 'Nee  debent  Episcopi  traditiones  contra  Evangelium  condere, 
aut  traditiones  suas  contra  Evangelium  interpretari.' 

(e)  Articulum  14.  ib.  p.  244.  '  Sed  Episcopi  Sacerdotes  nostros  aut 
cogunt  hoc  doctrinae  genus,  quod  confessi  sumus,  abjicere  ac  damnare, 
aut  nova  et  inaudita  crudelitate  miseros  et  innocentes  occidunt.  Hae 
causae  impediunt,  quo  minus  agnoscant  hos  Episcopos,  nostri  Sacerdo- 
tes. Ita  saevitia  Episcoporum  in  causa  est,  quare  alicubi  dissolvitur  ilia 
canonica  politia,  quam  nos  magnopere  cupiebamus  conservare.' 
(f )  ib.  '  Porro  hie  iterum  volumusJestatum,  nos  libenter  conservaturos 
esse  Ecclesiasticam  et  Canonicam  politiam.     Si  modo  Episcopi  deei- 


260  LE  CLERC  [lecture  9. 

against  our  Churches.  This  our  will  shall  excuse  us,  be- 
fore God  and  before  all  nations  to  all  posterity,  lest  they 
should  impute  it  to  us  that  the  authority  of  tlie  bishops  is 
undermined,  when  men  shall  hear  and  read,  that  we  depre- 
cated the  unjust  cruelty  of  our  bishops,  and  could  obtain 
no  equity  at  their  hands.' 

Nothing  can  be  more  decisive  than  these  extracts  to 
prove,  that  the  Lutheran  branch  of  the  Reformation'would 
gladly  have  retained  the  primitive  form  of  Church  govern- 
ment which  we  enjoy,  had  it  been  possible  to  effect  it. 
Neither  Calvin  nor  Luther  had  any  choice  on  the  subject. 
They  were  compelled  by  necessity. 

As  a  still  farther  demonstration  of  this  position,  my  breth- 
ren, I  shall  ask  your  attention  to  one  more  witness  amongst 
the  moderns,  the  justly  celebrated  John  Le  Clerc,  who  was 
himself  a  minister  of  the  Dutch  Church,  which  is  modelled 
after  the  discipline  of  Calvin.  And  in  the  sentiments  of 
this  distinguished  man,  you  will  have  included  the  concur- 
rent sentiments  of  the  great  Hugo  Grotius,  both  the  most 
famous  scholars  of  the  seventeenth  century,  when  the  re- 
formation in  its  various  branches  had  acquired  considerable 
strength,  and  each  system  had  manifested  somewhat  of  its 
proper  fruit,  (g)  '  It  is  asked,'  says  Le  Clerc,  '  among 
Christians,  which  form  of  Church  government  is  from  the 
Apostles,  for  that  seems  to  be  preferred  before  others  which 

uant  in  nostras  Ecclesias  saeviie.  Haec  nostra  voluntas  et  coram  Deo, 
et  apud  omnes  gentes,  ad  omnem  posteritatem  excusabit  nos,  ne  nobis 
imputari  possif,  quod  Episcoporum  autoritas  labefactatur,  ubi  legerint 
atque  audierint  homines,  nos  injustam  saevitiani  Episcoporum  depre- 
cantes,  nihil  aequi  impetrare  potuissc' 

(g)  Jo.Cler.  de  Eligend.  inter  dissent.  Christ.  Sent.  §  11.  Append,  ad 
lib.  Hug.  Grot,  de  Veritat.  Relig.  Christ.    Ed.  Boston,  A.  D.  1809.  p.  362. » 
'Qnaeritur  vero,  apud  Christianos,  quae  regiminis  forma  ab  apostolis  sit, 
videtur  enim  caeteris  prseferenda,  quae  ab  initio  fuit  constituta,  acproinde 
8X  duabus  Ecclesiis,  in  quibus  alioquin  seque  pure  ac  caste  Evangeliura 


LECTURE   9.]  ON  EPISCOPACY.  261 

was  constituted  at  the  beginning,  and  of  two  Churches,  in 
which  otherwise  the  Gospel  is  taught  with  truth  and  purity, 
that  Church  is  to  be  chosen  in  which  the  Apostolic  form  of 
government  exists ;  although  the  government  without  the 
thing — that  is,  government  without  the  Gospel — is  but  the 
empty  image  of  the  Church.' 

'But  now  there  are  two  forms  of  Church  government, 
of  which  the  one  is  that  where  the  Church  acts  under  a 
single  bishop,  who  alone  has  the  right  of  ordaining  presby- 
ters, and  the  other  inferior  orders  of  evangelical  ministers  : 
and  the  other  where  the  Church  is  governed  by  equal 
presbyters,  to  whom  are  joined  from  the  people  certain  men 
of  some  prudence  and  irreproachable  conduct.  Those  who 
have  read  without  prejudice  the  remains  of  the  most  ancient 
Christian  writers,  know  well  that  the  first  form  of  disci- 
pline, which  is  called  Episcopal,  such  as  we  see  in  the 
southern  part  of  Great  Britain,  was  everywhere  establish- 
ed in  the  very  next  age  after  the  apostles ;  from  whence  it 
is  reasonable  to  conclude  that  it  was  of  apostolic  constitu- 
tion. But  the  other  which  they  call  Presbyterian,  was  in- 
stituted in  many  parts  of  France,  Switzerland,  Germany  and 

doceretur,  ea  anteponenda,  in  qua  esset  Apostolica  regiminis  forma; 
quamvis  regimen  sine  re,  hoc  est,  sine  Evangelic,  sit  inane  Ecclesis  si. 
mulacrum.' 

•  Duee  autem  nunc  sunt  Regiminis  formse,  quarum  una  est,  qua  sub 
uno  Episcopo,  qui  solus  jus  habet  ordinandi  Presbyteros,  vel  inferioris 
ordinis  ministros  Evangelicos,  Ecclesia  agitat:  altera  vero,  cum  ab  ae. 
qualibus  Presbyieris,  quibus  adjunguntur  ex  plebe  viri  aliquot  prudentes 
et  probis  moribus,  Ecclesia  regitur.  Qui  sine  prffijudicio  legerunt 
quod  superest  Scriptorum  Christianorum  antiquissimorum,  satis  norunt 
priorem  discipline  formam,  quae  Episcopalis  vocatur,  qualis  est  in  Mag- 
nse  Brittannia;  parte  meridiana,  ubique,  proximo  post  Apostolos  saeculo, 
obtinuisse  :  unde  esse  institutionis  ApostolicEe  colligere  licet.  Alteram 
vero,  quam  Presbyteranam  vocant,  instituerunt  multis  in  locis  Gallia, 
Helvetiae,  Germanise,  et  Belgii,  qui  saeculo  xvi-  ab  Ecclesia  Romam^ 
secessionum  fecerunt,' 


262  GROTIUS  [i.ECTLRE   9. 

Holland,  by  those  who  in  the  sixteenth  century  seceded 
from  the  Church  of  Rome. ' 

'  Those  who  have  read  attentively  the  histories  of  that 
age, '  continues  the  writer, '  know  perfectly  well  that  this 
latter  form  of  Church  government  was  introduced  only  be- 
cause the  bisliops  refused  to  grant  any  reformation  in  those 
points  of  Christian  doctrine  and  manners  which  were  com- 
plained of  as  being  corruptions.  For  otherwise,  if  the  bish- 
ops of  that  day  had  been  willing  to  do  every  where,  that 
which  was  shortly  afterwards  done  in  England,  that  same 
Church  government  would  have  obtained  at  this  day  among 
all  who  seceded  from  the  Church  of  Rome,  and  thus  innu- 
merable calamities  which  have  happened  from  the  confu- 
sions and  convulsions  of  ecclesiastical  affairs,  might  have 
been  avoided.  But  the  Presbyterian  form  is  settled  in 
most  places  ;  which  being  once  done,  it  was  a  matter  of  so 
much  interest  to  those  who  presided  over  the  civil  govern- 
ment, and  is  still  of  so  much  comsequence  to  the  public 
peace  to  avoid  all  causes  of  disturbance,  that  at  this  day  it 
must  of  necessity  be  suffered  to  remain. ' 

Again,  the  same  writer  observes,  (h)  '  that  prudent  men, 

'Qui  hislorias  e^us  saeculi  adtentius  legerunt.  probe  sciunt,  ideo  tan- 
tuin  introduclam  esse  banc  posteriorem  regiminis  forma,  quod  Episcopi 
nollent  concedere  iis,  qui  doctrinain  et  mores  Christianorum  emendatione 
necessaria  indigere  contendebant,  emendanda  ea  esse,  quae  corrupta 
conquerebantur.  Alioqni  si  Episcopi  tunc  temporis  idem  facere  ubique 
sponte  sua  voluissent,  quod  in  Anglia  baud  multo  post  factum  est,  regi- 
men illud  etiamnum  hodie,  apud  omnes  qui  secesserunt  ab  Ecclesia  Ro- 
mana,  obtineret,  et  innumerae  calamitates,  quae  omnibus  perturbatis  ac 

convulsis,  contigerunt,  anteverti   potuissent.' 'Itaque  Presbyterana 

forma,  plerisqiie  in  locis,  est  instituta  ;  quod  ubi  seniel  factum  est,  omni- 
um, qui  Reipublicae  Civili  iis  in  locis  praesunt,  ita  interfuit,  interestque 
etiamnum  hodie  nihil  mutari,  ut  maneat  necesse  sit ;' 

(h)  ib.  '  Itaque  prudentes  viri,  quamvis  Apostoiicam,  similemque  ubi- 
que administrnndae  Ecclesiae  formam  preoptarent ;  res  in  eo  statu,  in  quo 
sunt,  relinquendas  potius  putarunt ;' 


LECTURE  9.]  ON  EPISCOPACY.  263 

although  they  ardently  long  for  that  form  of  Church  ad- 
ministration which  was  Apostolical,  or  like  it,  yet  they 
think  it  best  now  to  leave  matters  as  they  are.'  And  a 
little  farther  on  he  says,  that  whoever  has  read  the  writings 
of  that  most  eminent  man  Hugo  Grotius,  knows  that  (i) 
'  he  vehemently  applauded  the  Episcopal  form  of  govern- 
ment such  as  obtains  in  England,'  because,  w'hen  he  had 
studiously  examined  the  writings  of  Christian  antiquity,  he 
found  it  to  be  '  the  primeval  form.' 

(i)  ib.  §  12  p.  365.  '  Quicunque  scripta  viri  summi  Hug.  Grotii  lege- 
rant,  doctrinamque  ejus  ac  mores  introspexerunt,  norunt  hominem  cam 
formam  sanoium  verborum  ariimo  concepisse,  cujus  veritateiii  probavit, 
nee  aliam  Rcligionem,  pro  vera  habuisse.  Sed  cum  studiose  Antiquita- 
tis  Cbristianae  Scripta  legisset,  intellexissetque  formara  Episcopalem 
esse  primaevam,  vehementer  earn  probavit;  qualis  in  Anglia  obtinet.' 

I  annex  some  passages  from  Grotius  himself  on  the  point  in  question. 
They  are  quoted  from  the  '  Testimonia  de  Hugonis  Grotii  adfectu  erga 
Ecclesiam  Anglicanam,'  added  by  Le  Clerc  to  the  above  mentioned  work, 
but  omitted  by  the  Boston  publishers.  See  the  London  edition  of  Gro- 
tius  de  veritate  Religionis  Christianae,  A.  D.  1813.  p.  309.  'In  Anglia 
vides  quam  bene  processerit  dogmatum  noxiorum  repurgatio,  hac  maxi- 
me  de  causa,  quod  qui  id  sanctissimum  negoiium  procurandum  suscepe- 
re,  nihil  admiserint  novi,  nihil  sui,  sed  ad  meliora  saecula  intentam  ha- 
buere  oculorum  acioni.'  I  add  an  English  translation.  'You  see,'  says 
Grotius,  'how  well  the  Reformation  of  hurtful  opinions  proceeded  in  En- 
gland, and  chiefly  from  this  cause  ;  that  those  who  undertook  that  most 
holy  work,  admitted  nothing  that  was  new,  and  nothing  of  their  own, 
but  had  their  whole  attention  bent  upon  the  purer  ages.'  In  the  next  page 
(viz.  p.  310)  we  find  this  great  man  recommending  the  Episcopal  system 
to  the  Remonstrants,  (the  Arminians)  in  Holland.  '  Suaderem  iis  ut  con- 
stituerint  inter  se  quosdam  in  eminentiori  gradu,  ut  Episcopos,  et  ut  ii 
/ci(>odsaiav  sumerent  ab  Archiepiscopo  Hiberno,  qui  ibi  est,  et  ita  ordi- 
nati  ordiiiarent  deinde  Pastores  caeteros,'  i.  e.  I  advised  them,'  says 
Grotius,  '  to  select  some  amongst  themselves  for  a  more  eminent  grade, 
as  bishops,  and  to  receive  the  imposition  of  hands  from  the  Archbishop 
of  Ireland,  who  is  there,  that  so  being  ordained,  they  might  ordain  oth- 
ers.'  The  Archbishop  here  alluded  to,  was  John  Bramhall,  Archbishop 
of  Armagh. 

I  have  the  pleasure  of  copying  a  note,  however,  from  the  Boston  edi- 


264  RECAPITULATION.  [LECTURE  9- 

Now,  then,  we  may  rest  from  this  laborious  but  neces- 
ary  part  of  our  undertaking.  Farther  evidence  no  unpre- 
judiced mind  can  require.  We  saw  in  the  last  lecture,  the 
analogy  of  the  Mosaic  system,  the  three-fold  order  of  the 
high  priest,  the  priests  and  the  Levites — the  same  arrange- 
ment continued  under  the  personal  ministry  of  our  Lord, 
by  himself,  the  Apostles  and  the  seventy — the  same  again 
after  his  ascension,  by  the  Apostles,  the  presbyters  and  the 
deacons — and  as  soon  as  the  state  of  the  Gentile  Churches 
allowed  of  such  an  arrangement,  we  saw  the  Apostle  Paul 
transferring  his  government  and  power  of  ordination,  to 
Timothy,  over  the  Churches  in  Ephesus,  and  to  Titus  over 
the  Island  of  Crete.  We  have  next  seen,  in  the  present 
lecture,  the  evidence  of  Irenaeus,  bishop  of  Lyons,  only 
seventy  years  later  than  the  Apostle  John,  wdio  set  before 
us  the  Episcopal  succession  of  twelve  bishops  in  the  Church 
of  Rome,  the  first  three  of  whom  were  ordained  by  the 
Apostles  :  then  we  heard  Tertullian  in  the  year  A.  D.  200, 
stating  the  whole  question  of  Church  government  in  the 
plainest  language,  according  to  the  Episcopal  doctrine : 
then  we  examined  the  famous  Cyprian,  only  fifty  years  la- 
ter, who  confirmed  it  in  the  strongest  manner  :  and  we 
closed  our  list  of  primitive  witnesses  by  Eusebius,  the  bish- 
op of  Cesarea,   who  flourished  both   before  and  after  the 

tion  (p.  365)  which  gives  us  an  annotation  of  Grotius  on  the  fourteenth 
chapter  of  the  Acts  of  the  Apostles,  full  and  precise  on  the  point  in  ques- 
tion. '  Episcopi  sunt  Presbyterorum  Principes,  et  ilia  TTQaaraaiaa  Chris, 
to  praemonstrata  est  in  Petro  ;  ab  Apostolis  vero  ubicumque  fieri  pot- 
erat  constituta,  et  a  Spiritu  Sancto  comprobata  in  Apocalypsi.  Quare 
sicut  est  optandum  ut  ilia  Trnoaraoia  constituatur  ubique.'  i.e.  'The 
bishops,'  says  Grotius,  '  are  the  princes  of  the  presbyters,  and  prsetorial 
dignity  was  conferred  before  hand  on  Peter  by  Christ  himself;  it  was  es- 
tablished by  the  Apostles,  wherever  it  could  be,  and  was  approved  by  the 
Holy  Spirit  in  the  Apocalypse.  Wherefore  it  is  to  be  wished  that  th« 
same  dignity  was  still  everywhere  established.' 


LECTURE   9.]  RECAPITULATION.  265 

conversion  of  the  Roman  Emperor  Constantine;  so  that 
the  latest  witness  we  have  heard,  gave  an  account  of  this 
matter  as  it  stood  before  the  Church  of  Christ  was  freed 
from  heathen  persecution  ;  that  is,  before  two  hundred 
years  had  elapsed  from  the  death  of  the  Apostle  John. 
This  was  the  period  of  pure  and  primitive  Christianity — 
the  Golden  Age  of  the  Church. 

From  that  period,  we  have  passed  at  once  to  the  era  of 
the  reformation  ;  after  twelve  centuries  of  gradually  increas- 
ing darkness  and  corruption  had  changed  and  almost  defa- 
ced every  feature  of  the  primitive  and  Apostolic  system, 
and  those  who  held  the  place  of  bishops  had  become  pet- 
ty tyrants,  in  subjection,  themselves,  to  the  paramount  ty- 
ranny of  the  Pope  of  Rome.  Then  we  heard  the  opinion 
of  Calvin,  w-ho  honestly  praised  the  system  of  the  primitive 
Church,  which  is  our  model ;  and  granted  nearly  all  the 
truth  which  we  ourselves  could  desire.  Next  we  heard 
the  Lutheran  branch  of  the  reformation,  through  their  great 
organ  Melancthon,  plainly  acknowledging  their  solicitude 
to  preserve  the  Episcopal  government,  if  the  tyranny  of 
the  Roman  bishops  would  suffer  them  ;  and,  lastly,  we 
heard  Le  Clerc  and  Grotius,  in  the  following  century,  af- 
ter the  Church  of  England  had  restored  all  things  to  the 
ancient  plan,  frankly  and  fully  avow  their  admiration  and 
preference  for  the  Episcopal  form,  and  truly  attribute  the 
Presbyterian  scheme  to  necessity.  These  two  last  witnes- 
ses were  the  most  learned  men  of  their  age,  they  were  both 
educated  in  the  tenets  of  the  Presbyterian  Church  of  Hol- 
land, they  had  no  connexion  with  the  Church  of  England, 
and  no  motive  to  lead  them  from  the  truth,  for  Grotius  was 
a  layman,  and  Le  Clerc  gave  his  chief  attention  to  his  du- 
ties as  Professor  of  philosophy  and  literature.  But  the 
labors  of  both  were  mainly  devoted  to  religion,  and  with 

23 


266  CONCLUSION.  [lecture  9. 

every  qualification  for  a  thorough,  learned,  and  candid 
judgment,  we  have  seen  the  opinion,  which  they  openly 
declared  and  published  to  the  world. 

Our  next  lecture  will  close  the  examination  of  this  sub- 
ject, so  as  to  shew  the  reasonableness  of  the  Episcopal 
system,  and  its  perfect  accordance  with  republican  principles. 
Meanwhile,  my  beloved  brethren,  let  us  always  remember, 
that  as  it  is  one  thing  to  belong  to  a  good  government,  and  a 
very  different  thing  to  be  a  good  citizen,  even  so  it  is  possible 
for  us  to  possess  the  Apostolic  form  of  Church  Polity,  and 
yet  be  faithless  to  Christ.  May  the  Spirit  of  the  Most 
High  preserve  us  from  this  awful  inconsistency,  and  enable 
us  to  devote  ourselves  in  such  wise  to  his  service,  that 
the  principles  of  our  Church  may  be  recommended  to  all 
men  by  the  purity  of  our  example. 


I.ECTURE   X. 


Heb.  XIII,  17. 


OBEV  THEM  THAT  HAVE  THE  RULE  OVER  YOU,  AND  SUBMIT  YOURSELVES:  FOR 
THEY  WATCH  FOR  YOUR  SOULS,  AS  THEY  THAT  MUST  GIVE  ACCOUNT. 

Our  last  lecture,  brethren,  closed  with  the  promise,  that 
the  reasonableness  of  the  Episcopal  system,  and  its  accord- 
ance with  the  principles  of  republican  government,  should 
be  demonstrated  ;  so  as  to  shew  to  every  unprejudiced  mind 
how  perfectly  unfounded  and  absurd  are  the  charges  ad- 
duced against  it,  of  being  opposed  to  rational  liberty,  and 
allied  to  the  spiritual  tyranny  of  the  Church  of  Rome. 

In  order  that  we  may  have  a  just  idea  of  the  whole  subject, 
we  shall  inquire  first,  what  are  the  proper  character- 
istics of  our  bishops  ;  secondly,  in  what  manner  our  ec- 
clesiastical laws  are  framed  ;  and  thirdly,  how  our  Church 
officers  are  held  responsible  for  abuses  :  in  each  of  which 
topics,  if  I  do  not  greatly  deceive  myself,  you  will  find  a 
far  more  accurate  analogy  with  the  civil  government  of 
these  United  States,  than  any  other  body  of  Christians  can 
display. 

1.  The  Church,  from  Maine  to  Florida,  is  one  body, 
connected  by  the  most  perfect  rules  of  unity,  in  doctrine, 
worship  and  discipline  ;  in  none  of  which  can  any  change 
be  made,  without  the  regular  action  of  the  whole,  meeting 
together  in  General  Convention  every  third  year,  or  often- 
er,  if  necessary,  and  voting  by   their  representatives  in  a 


268  THE  DISTRICT  [LECTURE  10. 

manner  altogether  republican,  as  I  shall  prove  more  partic- 
ularly, by  and  by,  under  its  appropriate  division. 

But  this  entire  body  is  divided  into  districts,  which  di- 
vision, for  convenience'  sake,  and  also  for  the  sake  of  bear- 
ing as  close  an  analogy  as  possible  with  our  civil  govern- 
ment, comprehends  one  single  State  within  the  diocese  or 
district  of  each  single  bishop,  who  presides  over  the  Church, 
just  as  the  Governor  presides  over  the  commonwealth  ;  the 
particular  charge  of  this  portion  being  committed  to  his 
hands,  and  his  jurisdiction  being  confined  to  its  limits.  From 
this  statement  are  to  be  excepted  those  cases,  where  a  dio- 
cese, having  no  bishop  of  its  own,  invites  a  neighboring 
bishop  to  discharge  some  temporary  duty  ;  or  where,  from 
the  paucity  of  clergy  to  form  a  diocese  in  a  single  state,  sev- 
eral neighboring  states  have  been,  from  necessity,  united 
together.  As  a  general  rule,  however,  a  single  state  forms 
the  district  of  each  bishop. 

In  this  particular,  we  have  not  pursued  the  exact  mode 
of  the  primitive  Church,  in  which  a  single  city,  with  a  portion 
of  the  surrounding  country,  was  tiie  diocese  of  every  bish- 
op, who  took  his  name  from  that  city  alone.  Thus  we 
read  of  the  bisliop  of  Rome,  the  bishop  of  Carthage,  the 
bishop  of  Jerusalem,  the  bishop  of  Hippo  ;  and  these  titles, 
and  such  as  these,  meet  our  eye  continually,  in  the  records 
of  antiquity.  In  like  manner,  the  bishops  of  England  take 
their  name  from  a  city,  almost  invariably.  Nay,  in  the  re- 
cent case,  when  a  bishop  w'as  sent  to  oversee  the  immense 
territory  of  Great  Britain,  in  the  East  Indies,  although 
the  sphere  of  his  duties  was  of  such  vast  extent,  yet  his  ti- 
tle was  only  the  bishop  of  Calcutta  ;  just  as  in  our  neighbor- 
hood of  Canada  the  bishop,  whose  jurisdiction  covers  both 
the  provinces,  is  named  the  bishop  of  Quebec. 

But  this  variation  from  the  general  style  of  antiquity,  and 


LECTURE    10.]  OF  EACH  BISHOP.  269 

of  the  mother  Church,  was  not  without  some  justification, 
in  antiquity  itself.  For  we  know  that  (a)  Titus  was  the 
first  bishop  of  Crete,  the  modern  Island  of  Candia  ;  which 
afterwards,  however,  as  Christianity  grew,  became  sub-di- 
vided into  twelve  bishopricks.  And  in  the  subscriptions  of 
the  bishops  at  the  great  Council  of  Nice,  A.  D.  3'25,  we 
find  a  number  of  instances,  where  whole  territories,  and  not 
single  cities,  were  taken  for  the  appellation,  (b)  Thus 
we  read  of  John,  bishop  of  Persia ;  Euphrosynus,  bishop 
of  the  island  of  Rhodes;  Meliphron,  of  the  island  of  Coos; 
Strategius,  of  the  island  of  Lemnos ;  Apollodorus  of  the  is- 
land of  Corcyra,  &c.  The  chief  reason,  however,  as  I  ap- 
prehend, for  our  American  system,  was  the  desire  to  ac- 
cord as  much  as  possible,  with  the  civil  divisions  of  our 
country.  And  although  a  whole  state  may  look  like  a 
large  circuit  for  one  man  to  oversee ;  yet,  when  we  remem- 
ber that  all  the  Churches  in  communion  with  us,  through- 
out such  a  district,  do  not  amount,  in  general,  to  as  many 
as  a  single  populous  city  formerly  contained,  before  there 

(a)  Euseb.  Ecc.  hist,  book  3.  ch.  4.  Mr.  Cruse's  translation.  '  Timo- 
thy, indeed,  is  recorded,''  (not  reported  according  to  Dr.  INIiller,  a  most 
extraordinary  rendering  of  the  word  ioToiniTai)  '  as  having  first  received 
the  Episcopate  at  Ephesus,  as  Titus,  also,  was  appointed  over  the 
Churches  at  Crete.' 

(b)  Mansi  Concil.  Tom.  2.  p.  694. 
'  ProvincicB  Persidis, 

Joannes  Persides. 

ProvincicE  Insidaris, 

Euphrosynus  Rhodiensis, 

Meliphron  Cous, 

Strategius  Lemnius, 

Apollodorus  Corcyraeus,  &c. 

Whoever  is  curious  upon  this  subject  may  find  abundant  gratification 
in  the  elaborate  lists  of  Fabricius.  See  his  work  '  Salutaris  Lux  Evan- 
gelii,'  and  the  '  Index  Geographicus  Episcopatuum  orbis  Christian!,'  at 
the  end. 

23* 


270  THE  OFFICIAL  CHARACTER  [LECTURE  10. 

were  any  divisions  among  Ciiristians,  the  duty  is  by  no 
means  so  arduous  as  it  might  appear.  Besides  which,  in 
so  young  a  country  as  ours,  where  the  people  are  so  scat- 
tered, that  ten  years  ago,  all  the  inhabitants  of  the  United 
States  did  not  equal  the  population  of  the  single  island  of 
Ireland,  and  where  at  this  day,  the  whole  of  the  New  Eng- 
land states  together  contain  few,  if  any  more,  than  the  sin- 
gle city  of  London  ;  it  is  plain  that  there  is  a  propriety  in 
the  distribution  of  our  dioceses  to  the  circumstances  of  the 
Church,  which  may  serve  to  justify  our  practice  ;  although 
the  time  may  possibly  come,  when  it  will  be  expedient  to 
adopt  a  change. 

From  this  brief  sketch  of  the  general  Church,  I  proceed 
to  consider  the  official  character  of  a  bishop,  which  is  three- 
fold, combining  in  one,  the  name  of  a  Father,  of  a  Gov- 
ernor, and  of  a  Judge.  On  each  of  these  I  shall  make  a 
few  remarks,  which  will  assist,  I  trust,  in  clearing  away 
some  very  idle  and  absurd  apprehensions,  expressed  by 
persons,  who  are,  perhaps,  induceid  to  dwell  on  them,  for 
the  sake  of  popular  effect  with  the  uninformed  or  the  pre- 
judiced part  of  the  community; 

First,  then,  as  to  the  term  Patriarch,  or  Father,  it  is  an 
undeniable  fact,  that  the  only  sort  of  government  ever  sanc- 
tioned by  the  wisdom  of  God,  was  the  patriarchal  ;  for  it  is 
the  only  one  which  makes  love  the  foundation  of  authori- 
ty. That  the  term  father,  which  belongs  to  the  first  of  all  nat- 
ural relations,  and  the  most  important,  was  early  applied  to 
the  priesthood,  is  sufficiently  manifest  from  the  book  of 
Judges,  where  Micah  addresses  himself  to  a  Levite,  much 
younger  than  himself,  (ch.  xvii.  10.  11.)  and  says,'  Dwell 
with  me,  and  be  unto  me  a  father  and  a  priest.'  And 
again,  when  a  colony  of  the  tribe  of  Dan  come  to  the 
house  of  Micah,  they  use  the  same  language  to  the  young 


LECTURE    10.]  OF  A  BISHOP.  271 

man,  saying  (ch.  xvii  19.)  '  Go  with  us,  and  be  to  us  a 
father  and  a  priest.'  So  St.  Paul  saith  to  the  Corinthians, 
(iv.  14.  15.)  '  I  write  not  these  things  to  shame  you;  but, 
as  my  beloved  sons,  I  warn  you.  For  though  ye  have  ten 
thousand  instructors  in  Christ,  yet  have  ye  not  many  fathers ; 
for,  in  Christ  Jesus,  I  have  begotten  you  through  the  Gos- 
pel.' 

In  the  writings  of  Christian  antiquity,  the  term  occurs 
continually,  even  as  we  use  ii  by  a  kind  of  pre-eminence  at 
this  day,  where  we  speak  of  the  fathers  ;  meaning  the 
primitive  Christians  with  whom  the  name  was  current  and 
universal.  Every  bishop  received  this  appellation,  and  it 
was  not  by  any  means  confined  to  one.  It  is,  therefore, 
manifest,  that  the  title  Reverend  Father,  applied  to  ourbish- 
ops  in  the  offices  of  the  Church,  is  fully  authorised  by 
Scripture  and  by  primitive  practice  ;  and  even  if  it  were 
not,  one  would  suppose  that  the  natural  affections  of  the 
human  heart  would  have  supplied  argument  enough  in  its 
defence,  to  have  preserved  it  from  the  tongue  of  the  scorn- 
er,  at  least  amongst  those  who  call  themselves  Christians, 
Strange  enough  it  seems,  to  my  poor  judgment,  that  gen- 
tlemen  who  have  no  objection  to  be  called  father,  in  a  nat- 
ural sense,  and  as  little  objection  to  being  called  Reverend^ 
should  be  so  shocked  and  alarmed  when  they  find,  in  our 
Liturgy,  that  both  these  harmless  words  are  joined  togeth- 
er. 

But  we  are  told  that  the  word  Pope,  means  father,  in 
its  original.  And  what  then  ?  Does  it  really  follow,  in  the 
logic  of  these  sagacious  reasoners,  that  because  the  word 
Pope  means  father,  therefore  every  father  must  be  a  Pope  ? 
They  would  carry  this  admirable  argument  to  the  highest 
perfection  if  they  should  say,  that  because  the  Roman  ty- 
rant Nero,  and  Geoi-ge  Washington,  were  each  called  by 


272  THE   PATRIARCHAL  [LECTURE  10. 

the  same  litle,  '  the  father  of  his  country  , '  therefore  it  fol- 
lows that  Washington  was  another  Nero,  both  in  character 
and  in  power.  The  truth,  however,  is,  that  it  is  a  sad 
abuse  of  terms  to  call  this  poor  and  shallow  stuff  by  the 
respectable  name  of  argument.  Every  man,  capable  of 
reflection,  must  be  well  aware,  that  although  the  name  fa- 
ther, has  often  been  applied  to  tyrants,  both  in  Church  and 
State,  yet  in  itself,  it  is  a  name  which  is,  of  all  others,  the 
worst  adapted  to  the  purposes  of  tyranny ;  because  it  is 
impossible  to  utter  it  without  an  instinctive  movement  of 
the  heart,  which  is  the  surest  foe  to  every  shape  and  form 
of  tyranny  :  nor  is  there,  under  heaven,  a  more  direct  meth- 
od of  discovering  whether  the  conduct  of  an  ecclesiastical 
superior  is  tyrannical  or  otherwise,  than  by  proposing  this 
simple  question, — Is  this  the  conduct  of  a  father  1 

The  common  sense  of  mankind,  determines  this  point 
clearly  ;  for  I  undertake  to  say  that  there  is  not  a  term  in 
our  language  so  universally  applied  to  express  the  conduct 
of  love,  as  the  word  father.  And  in  spite  of  all  the  puerile 
and  silly  ridicule  which  may  be  thrown  upon  this  epithet 
by  those  who  seek  occasion  against  us,  it  will  remain  a  sol- 
id truth  to  the  end  of  time,  that  those  ministers  will  always 
best  fulfil  their  vocation,  whose  characters  shall  best  justify 
the  application  of  this  sacred  name.  The  Gospel  is  the  re- 
ligion of  love,  which  presents  to  us  the  Sovereign  of  the 
Universe- under  the  precious  appellation  of  our  Father  in 
heaven.  The  most  tender  and  endearing  relationship  of 
the  present  life,  is  set  before  us  in  the  person  of  our  earth- 
ly parents.  We  give  the  name  of  father  to  the  benefac- 
tors of  their  race ;  we  call  those  who  are  at  once  both 
great  and  good  the  fathers  of  their  country ;  we  give  the 
highest  commendation  to  a  friend  when  we  say  that  he  has 
treated  us  like  a  father;  we  aspire  in  all   our  colleges  and 


[lecture    10.  CHARACTER.  273 

seminaries  of  learning  to  the  praise  of  that  government 
which  possesses  the  largest  share  of  tlie  fatherly  character  ; 
and  with  all  tills  testimony  of  heaven  and  earth  to  this  best 
and  dearest  name,  it  does  seem  marvellous  that  there  should 
be  bitterness  and  folly  enough  amongst  men  to  censure  it, 
when  applied  to  those  who  are  solemnly  consecrated  to  the 
highest  interests  of  humanity, — the  ambassadors  of  God — r 
the  ministry  of  reconciliation. 

Thus  much  for  the  patriarchal  name,  and  the  patriar-. 
dial  character,  wliich  belong  to  the  bishops  of  the  Church. 
As  to  patriarchal  power,  that  is  totally  a  dilTerent  question  ; 
and  a  question,  too,  which  has  nothing  whatever  to  do  with 
the  subject ;  for  I  aver,  without  fear  of  contradiction,  that 
no  Pope,  and  no  bishop,  ever  yet  founded  a  claim  of  pow- 
er, upon  the  name  and  the  character  of  father.  Nay,  I  will 
even  aver,  that  no  king, — no  conqueror — no  enemy  to  the 
liberties  of  mankind^-ever  accomplished  a  sclieme  of  am- 
bition by  the  assumption  of  such  a  name.  And  I  have  al- 
ready assigned  the  reason  :  that  the  name,  by  instinctive 
association,  awakens  the  better  feelings  of  the  liuman  heart, 
and  opposes  an  argument  of  universal  acceptation  against 
every  thing  that  might  look  like  tyranny  or  oppression.  It 
is  not,  therefore,  in  the  name  or  character  of  patriarch,  or 
father,  tliat  we  expect  to  find  the  powers  of  bisliops  ;  but 
we  value  that  name  and  character  as  a  constant  memorial 
of  the  tenderness  and  love,  with  which  those  powers  should 
always  be  exercised,    (a) 

(a)  The  mistake  so  often  committed  on  this  subject  arises  from  the 
fact  that  the  ancient  patriarchs  were  civil  rulers,  hennngiha  sword  of 
dominion  temporal  over  their  respective  tribes.  It  is  manifest  to  the 
slightest  reflection  that  this  circumstance  has  no  relation  to  the  name 
Patriarch,  when  applied  to  men  whose  only  official  designation  is  of  a 
spiritual  kind.  Thus  used,  it  is  a  designation  oi  c/iarucicr,  and  not  of 
power. 


274  THE  CHARACTER  OF       [LECTURE  10. 

The  second  attribuie  of  the  episcopal  office,  is  that  of 
governor ;  which  resolves  itself  into  the  duty  of  seeing  that 
the  precepts  of  the  Gospel  and  the  rules  and  canons  of  the 
Church  are  faithfully  observed  by  the  clergy,  and  by  the 
people  who  are  placed  under  their  care.  The  immediate 
overseers  of  the  flock  are  the  presbyters,  each  pastor,  in  his 
own  parish,  performing  his  portion  of  this  most  responsible 
work  :  and  the  overseer  of  the  whole  is  the  bishop  :  whose 
cares  in  this  particular  are  fully  enumerated  in  the  epistles 
ofSt.  Paulto  Timothy  and  Titus,  to  an  extent  which,  I 
fear,  is  seldom  exemplified,  if  even  attempted,  in  our  day. 

The  third  character  of  a  bishop,  is  that  of  Judge.  And 
to  this  it  is  necessary  that  we  should  devote  a  larger  space, 
inasmuch  as  it  is  the  subject  of  much  misapprehension  on 
the  part  of  many,  even  amongst  ourselves.  Let  us  then, 
consider  first,  the  reasonableness  of  this  position,  and  next 
the  authority  from  Scripture,  from  the  ancient  fathers,  and 
from  modern  writers  of  reputation. 

Wherever  there  are  laws,  there  must  be,  of  necessity,  some 
officer  to  administer  them  ;  for  otherwise,  there  might  as  well 
be  no  laws  whatever.  And  the  administration  of  the  laws 
includes  the  right  to  interpret  them,  and  to  call  offenders 
before  some  regular  tribunal.  It  is  then,  a  matter  of  course, 
lliat  there  must  be  a  judge  or  judges,  in  the  Church,  as  well 
a«  in  the  State  ;  since  without  an  officer  of  this  character, 
the  laws  of  the  Church  would  be  a  dead  letter. 

But  it  is  conceded  by  the  universal  sense  of  mankind, 
that  the  office  of  a  Judge  requires  peculiar  qualifications, 
the  result  of  study,  and  experience.  And  hence,  it  never 
has  been  approved  to  make  it  a  fluctuating  and  uncertain 
office,  exercised  to  day  by  one  man  and  to  morrow  by  an- 
other, as  accident  or  caprice  might  dictate  ;  but  it  has,  al- 
most universally,  been  committed  to  fixed  individuals,  usu- 


LECTURE  10.]     GOVERNOR  AND  JUDGE.  275 

ally  appointed  for  life,  who  were  expected  to  devote  their 
best  powers  to  its  proper  execution.  The  practice  of  the 
whole  world  might  be  cited,  with  very  little  variation,  in 
support  of  this  position  ;  and  so  far  does  it  extend,  that 
even  in  the  United  States,  where  almost  every  office  is 
made  elective,  and  where  rotation  in  office  is  adopted  as  a 
fundamental  maxim  of  government,  the  office  of  Judge 
is  an  acknowledged  exception.  The  Judges  of  the  Fed- 
eral courts,  and  I  believe  those  of  the  great  majority  of  the 
States,  are  appointed  for  life.  The  commissions  of  the 
army  and  the  navy  do  indeed  bear  the  same  character  of 
permanency  ;  but  these  are  the  only  offices  which  repub- 
lican principle  itself  confesses  ought  not  to  be  fluctuating, 
but  stationary. 

Now  in  the  case  of  the  Church,  the  application  of  this 
reasoning  would  at  once  lead  to  the  bishop,  as  the  only 
single  individual  to  whom  such  an  office  could  with  propri- 
ety be  committed  :  because  it  must  either  rest  with  him,  or 
nowhere.  There  is  no  provision  existing  in  any  part  of 
Christendom  for  the  appointment  of  a  judge,  as  a  distinct 
officer;  (b)  and,  consequently,  those  Churches  that  have 
no  regular  Presidents,  are  obliged  to  commit  cases  of  trial 
to  individuals  appointed  on  the  spur  of  the  occasion  ;  who 
may  never  have  sat  in  judgment  over  their  brethren  before, 
and  may  never  be  called  to  such  a  task  again,  and  who, 
therefore,  have  neither  time  nor  inducement  to  qualify  them- 
selves, no  official  character  to  sustain,  no  previous  study, 
and  no  experience  to  direct  them.  But  however  such  an 
uncertain  administration  of  the  ecclesiastical  law  may  be 
excused  amongst  those  denominations  who  cannot  help  it, 

(b)  The  various  ecclesiastical  judges  of  Europe,  are  only  judges  by 
delegation  from  the  Archbishops  and  Bishops,  and  hence  their  usual 
name  oi  commissary. 


276  SCRIPTURE  PROOFS  [LECTURE   10- 

with  us  it  would  have  no  semblance  of  an  apolog}  ;  be- 
cause our  system  demands  that  one  man  should  be  elected 
by  each  district  to  preside  over  its  ecclesiastical  affairs,  who 
is  presumed,  fiom  the  very  fact  of  his  election,  to  be  best 
qualified  for  the  duty  in  question  ;  and  who  has  induce- 
ments to  exertion,  responsibilities  of  official  character,  and 
motives  to  strict  impartiality,  much  stronger,  assuredly, 
than  any  other  within  his  diocese,  to  whom  the  administra- 
tion of  ecclesiastical  law  could  be  committed. 

After  this  brief  sketch  of  the  reason  of  the  thing,  let  us 
next  proceed  to  the  question  of  its  scriptural  authority. 
And  here  it  is  undeniable,  that  under  the  Jewish  Theocra- 
cy, the  office  of  judge  was  united  to  the  priesthood,  not 
only  in  religious  but  in  temporal  concerns.  Thus  in  the 
xxi.  chap,  of  Deuteronomy,  5th  verse,  we  read,  that  by 
the  priests,  the  sons  of  Levi,  'shall  every  controversy  and 
every  stroke  be  tried.'  Judges,  indeed,  there  were,  in 
abundance  ;  and  a  judge  in  chief,  such  as  Joshua,  and 
others  after  him,  we  read  of  frequently ;  but  the  interpre- 
tion  of  the  law  was  the  peculiar  duty  of  the  priests  ;  and  the 
High  Priest  alone  bore  the  oracular  Urim  and  Thummiin. 
by  an  appeal  to  which  the  judgment  in  the  highest  resort 
was  given.  Thus  we  read  in  the  xvii  chap,  of  Deuteron- 
omy, 8th  verse.  '  If  there  arise  a  matter  too  hard  for  thee 
in  judgment,  between  blood  and  blood,  between  plea  and 
plea,  and  between  stroke  and  stroke,  being  matters  of  con- 
troversy within  thy  gates  ;  then  shalt  thou  arise,  and  get 
thee  up  into  the  place  which  the  Lord  thy  God  shall 
choose :  and  thou  shalt  come  unto  the  priests  the  Levites, 
and  unto  the  judge  that  shall  be  in  those  days,  and  in- 
quire ;  and  they  shall  shew  thee  the  sentence  of  judgment. 
And  thou  shall  do  according  to  the  sentence  which  they 
of  that  place  which  the  Lord  shall  choose  shall  shew  thee'. 


LECTURE  10.]    OF  THE  JUDICIAL  CHARACTER.  277 

'  According  to  the  sentence  of  the  law  vvhicli  they  shall 
teach  thee,  and  according  to  the  judgment  which  they 
shall  tell  thee,  thou  shalt  do:' — '  And  the  man  that  will  do 
presumptuously,  and  will  not  hearken  unto  the  priest  that 
standeth  to  minister  there  before  the  Lord  thy  God,  or  un- 
to the  judge,  even  that  man  shall  die ;  and  thou  shalt  put 
away  the  evil  from  Israel.' 

This  union  of  judicial  authority  in  temporal  things  with 
the  judicial  authority  in  spiritual  things,  was  characteristic 
of  the  peculiar  nature  of  the  divine  constitution  given  to 
ancient  Israel  ;  and  I  do  not  find  any  evidence  that  it  was 
designed  to  continue  under  the  Gospel  dispensation  ;  al- 
though it  might  not  be  very  difficult  to  prove,  that  in  the 
abstract,  there  never  has  been  so  perfect  a  system  of  gene- 
ral polity  in  our  world,  as  that  of  the  Mosaic  economy. 
But  the  sceptre  had  passed  from  Judah  and  '  a  lawgiver  from 
between  his  feet,'  when  Christ  appeared.  A  complete  di- 
vorce had  taken  place  between  the  Church  and  the  State  ; 
and  it  may  well  be  questioned,  whether,  since  the  com- 
mencement of  the  Christian  era,  there  has  been  a  time  or 
a  country,  in  which  the  ancient  union  could  be  perfectly  or 
advantageously  restored. 

But  be  this  as  it  may,  it  is  plain  that  our  Redeemer 
exercised  no  temporal  jurisdiction.  Neither  did  he  commit 
any  such  authority  to  the  Apostles.  Their  commission  was 
wholly  spiritual,  and  the  temporal  control  which  they  exer- 
cised over  the  property  of  the  Church  in  Jerusalem,  was  a 
^  voluntary  matter,  neither  demanded  on  their  part,  nor  de- 
sired. 

Hence  we  see  no  interference,  nor  the  slightest  attempt 
to  interfere  with  temporal  government.  The  Christians  of 
the  Apostles'  days  were  instructed  to  obey  their  rulers  in 
the  State,  to  pray  for  them,  and  to  respect  their  authority, 

34 


278  SCRIPTURAL  PROOF  [LECTURE   10. 

from  a  principle  of  religion  ;  asking  for  no  exemption  nor 
privilege,  except  the  right  to  worship  the  only  living  and 
true  God,  according  to  their  conscience. 

Of  course,  when  we  speak  of  deriving  the  judicial  pow- 
ers of  our  bishops  from  the  Scriptures,  we  do  not  design  to 
advocate,  in  any  degree,  the  union  of  Church  and  State, 
in  our  day.  The  judicial  power  of  the  ministry,  is  like  all 
their  other  powers,  sjnrituaJ,  merely.  And  therefore  we 
draw  our  chief  argument  on  the  point  in  question  from  the 
New  Testament ;  especially  from  the  epistles  to  Timothy 
and  Titus,  which  treat  expressly  on  the  Ecclesiastical  con- 
stitution. 

Thus  the  Apostle  saith  to  Timothy,  (i.  Tim.  v.  19.) 
'  Against  a  presbyter,  or  elder,  receive  not  an  accusation, 
but  before  two  or  three  witnesses.  Them  that  sin  rebuke 
before  all,  that  others  also  may  fear,  I  charge  thee  before 
God,  and  the  Lord  Jesus  Christ,  and  the  elect  angels,  that 
thou  observe  these  things,  without  preferring  one  before  an- 
other, doing  nothing  by  partiality.  ' 

Again,  he  saith  to  Titus,  (Tit.  i.  10.)  '  There  are  many 
unruly  and  vain  talkers  and  deceivers,  specially  they  of  the 
circumcision,  whose  mouths  must  be  stopped' — '  wherefore,' 
(v.  13.)  'rebuke  them  sharply,  that  they  may  be  sound  in 
the  faith.'  And  again,  (ii.  ch.  15.)  'These  things  speak, 
and  exhort  and  rebuke  with  all  authority.  Let  no  man 
despise  thee. '  And  again,  (iii.  ch.  10.)  '  A  man  that  is  an 
heretic,  after  the  first  and  second  admonition,  reject. 

Now  these  passages  prove  one  of  two  positions.  Mani- 
fest it  is,  that  Timothy  and  Titus  were  to  receive  accusa- 
tions against  presbyters,  rebuke  them  that  sinned,  stop  the 
mouths  of  gainsayers,  and  reject  heretics ;  and  of  course 
they  must  do  these  things,  either  loith  the  judicial  power  or 
without  it.     It  they  were  to    do  these  things  without  the 


LECTURE  10.]       OF  THE  JUDICIAL  CHARACTER.  279 

regular  course  of  fair  investigation  which  b  elongs  to  the 
office  of  a  judge,  then  it  results  that  they  were  to  act  accor- 
ding to  their  own  arbitrary  discretion  ;  and  surely  no  friend 
to  ecclesiastical  liberty  will  contend  for  this  construction.  If, 
on  the  other  hand,  they  were  to  do  these  things  systemati- 
cally, on  a  proper  and  fair  investigation,  and  with  all  due  care 
to  form  a  just  decision,  they  must  have  exercised  the  office 
of  ecclesiastical  judges  in  their  respective  districts,  which 
is  the  most  moderate  and  favorable  interpretation. 

Again,  in  the  various  addresses  of  the  Spirit  to  the  an- 
gels of  the  Church  in  the  Apocalypse,  the  same  authority 
is  implied ;  for  the  testimony  of  all  antiquity  sustains  us 
in  saying,  that  these  angels  were  the  bishops  that  presided 
over  those  Churches.  And  they  could  not,  by  possibility, 
have  done  what  was  commanded  in  some  of  those  addres- 
ses, if  they  had  not  combined  the  office  of  a  Judge  with 
that  of  a  Governor. 

Lastly,  it  has  been  proved  that  the  Apostles  transmitted 
to  the  bishops  their  own  powers,  w\i\\xe?,^ec\.  to  government 
and  ordination.  And  we  know  that  they  exercised  the  au- 
thority of  judgment,  and  pronounced  sentences  upon  offen- 
ders without  appeal.  The  very  fact,  then,  that  the  bishops 
are  the  successors  of  the  Apostles,  in  the  permanent  char- 
acters of  their  office,  proves  that  they  are  the  judges  of 
the  Church. 

The  acknowledgements  of  Christian  antiquity  on  this 
point,  either  direct  or  indirect,  are  almost  innumerable.  I 
shall  trouble  you,  however,  with  only  one  extract,  which  I 
shall  take  from  Cyprian,  the  bishop  of  Carthage,  who, 
as  you  recollect,  flourished  while  the  Church  was  yet  un- 
der persecution,  sixty-two  years  before  the  conversion  of 
Constantine,  and  one  hundred  and  fifty  after  the  death  of 
St.  John,  viz.  A.  D.  250. 


^80  CYPRIAN  AND  CALVIN,      [LECTURE  10. 

Writing  to  Pupianus,  who  had  undertaken  to  censure 
him  without  cause,  he  says,  (a)  '  Which  of  us  is  the  farth- 
est from  humihty  ;  I  who  daily  serve  the  brethren,  and  re- 
ceive all  who  come  to  the  Church,  with  kindness  and  with 
joy,  or  you  who  act  as  if  you  thought  yourself  constituted  by 
the  Lord  for  the  time  being,  a  bishop  over  a  bishop,  and  a 

judge  over  a  judge  V '  But  hence  it  is,  that  schisms 

and  heresies  have  arisen,  and  do  still  arise,  because  the 
bisho[)  who  is  one,  and  who  presides  over  the  Church,  is 
despised  by  the  proud  presumption  of  certain  rnen.'  'But 
how  great  is  the  swelling  of  thy  pride,  the  arrogance  of  thy 
mind,  the  inflation  of  thy  intellect,  to  call  before  thy  cog- 
nisance the  presidents  and  priests  themselves;  so  that  un- 
less we  are  acquitted  before  thee,  and  absolved  by  thy  sent- 
ence, behold,  during  these  six  years  of  my  episcopate,  my 
brethren  have  had  no  overseer,  my  people  no  president, 
my  flock  no  shepherd,  my  Church  no  governor,  Christ  no 
bishop,  and  God  no  priest.' 

It  is  not  necessary,  however,  to  dwell  upon  the  testimo- 
ny of  the  ancients,  because  the  truth  w^ill  be  found  so  gen- 
erally conceded  by  the  moderns,  as  to  make  the  evidence 
more  than  sufficient  few  the  proof  of  the  point  in  question. 
And  as  I  regard  the  admissions  of  Calvin  with  more  than 

(a)  Gyp.  Ep.  Floreniio  cui  et  Piipiano.  Ep.  G9.  Ed.  Paris,  p.  134. 
'  Qiiis  autem  noslrum  longe  est  ab  fiumilitate,  utrumne  ego,  qui  qiiotidie 
fratribus  servio,  et  venientes  ad  Ecclesiam  singulos  benigne  et  cum  voto 
et  gaudio  suscipioj  an  tu  qui  te  epiacopum  Episcopi,  et  judiceni  judicis 
ad  terapus  a  Deo  dari  constituis  ? — (_p.l35)  '  Inde  eniin  schismata  et 
haereses  obortae  sunt  et  oriuntur,  dum  episcopus  qui  unus  est,  et  Eccle- 
siae  praeest,  superba  quorundam  prueaumptione  contemnitur. '  '  Quis 
enini  est  superbiae  tumor,  quae  arrogantia  animi,  quae  mentis  inflatio,  ad 
coguitionem  tuam  praepositos  et  sacerdotes  vocare  ;  ac  nisi  apud  lepur- 
gari  fuerinius,  et  sententia  tua  absoluti,  ecce  jam  sex  annis  nee  fraterni- 
tas  habuorit  episcopum,  nee  plebs  praepositum,  nee  gre.\"  pastorem,  nee 
Ecclesia  gubernatorem,  nee  Chrlstus  antistitem,  nee  Deus  sacerdotem. ' 


LECTURE    10.]        ON   THE  JUDICIAL  CHARACTER.  281 

common  partiality,  I  shall  commence  with  a  few  lines  of 
his  Christian  Institute. 

(b)  'The  chief  thing  in  the  office  of  a  bishop,'  saitii 
Calvin, '  is  to  teach  the  people  the  word  of  God  ;  the  next 
to  administer  the  sacraments  ;  the  third  to  admonish  and 
exhort ;  yea,  to  correct  those  who  sin,  and  to  keep  the 
people  within  the  bounds  of  hcdy  discipline.  But  which  of 
all  these,  does  the  bishop  of  Rome  do,  or  even  pretend  to 
do  ?'  We  see  here,  plainly,  that  Calvin  was  not  speaking 
of  a  Presbyterian  bishop,  but  of  a  diocesan  bishop  ;  for  he 
had  no  objection  to  bishops,  provided  they  v»"ere  of  the 
primitive  kind,  in  labors  and  in  doctrine,  as  well  as  in  offi- 
cial power ;  and  the  whole  strain  of  his  argument  is  intended 
to  shew  the  difference  between,  what  the  bishops  of  the 
Church  of  Rome  were,  and  what  they  should  be. 

Immediately  afterwards,  Calvin,  still  pursuing  his  compari- 
son w'ith  the  Roman  system,  observes  :  (c)  'In  the  judg' 
ments  of  a  bishop,  the  law  of  Christ  must  be  regarded, 
which  ought  always  to  prevail  in  the  Church.'  Again, 
speaking  of  the  legislative  power  claimed  by  the  bishops 
in  the  Church  of  Rome,  he  says  :  (d)  '  If  they  were  true 
bishops,  I  would  even  grant  them  something  in  this  respect; 
not  as  much  as  they  arrogate  to  themselves,  but  as  much 
as  might  be  requisite  for  the  proper  administration  of  Church 
government.' 

(b)  Calv.  Instit.  lib.  4.  Cap.  7*  §  23,.  '  Primum  in  munere  Episcopi  ca- 
put est,  plebem  Dei  verbodocere  :  aUerum  et  proximum  huic  sacramen- 
ta  administrare  :  tertium,  monere  et  hortari,  corrigere  etiam  eos  qui 
peccant,  ac  in  sancta  disciplina  popirlum  continere.  Quid  istorum  facit?' 
(sc.  Pontifex  Romanus)  'imo  quid  facere  se  siuiulat  ?'  &c. 

(c)  ib.  §  24.  '  At  in  Episcopo  dijudicando  respicilur  Christi  manda- 
turn,  quod  semper  in  Ecclesia  valere  debet.' 

(d)  ib.  Cap.  10.  §  6.  '  Sane  si  veri  episcopi  assent,  aliquid  eis  in  hac 
parte  authoritatis  tribuerem,  non  quantum  sibi  postulant,  sed  quantum 
ad  politiani  Ecclesise  rite  ordinandam  requiritur,' 

24* 


282  BCEHMER,  ON  THE  [LECTURE    10. 

(e)  And  again,  he  states,  that  the  discipline  of  the  primi- 
tive Church  was  'contained  in  those  canons  which  the  an- 
cient bishops  imposed  upon  themselves  and  their  order.' — 
'  And  the  penalties  were  added  by  which  the  authority  of 
the  canons  was  guarded,  lest  any  one  should  violate  them 
with  impunity.  For  the  government  of  his  own  clergy 
was  committed  to  each  bishop  to  this  end,  that  he  might 
rule  the  clergy  and  keep  them  in  their  office,  according  to 
the  canonsJ 

The  testimony  of  the  primitive  fathers  is  here  conveyed 
to  us  in  a  form  which  is  above  suspicion  ;  since  Calvin, 
the  father  of  Presbyterianism,  asserts  all  that  our  cause 
requires. 

The  next  authority  of  modern  days  which  I  shall  cite, 
is  that  of  the  distinguised  Boehmer,  a  Lutheran  professor, 
whose  voluminous  work  on  Ecclesiastical  law,  is  a  treasury 
of  valuable  learning. 

(f )  '  According  to  the  canonists,'  says  this  writer, '  the  or- 
dinary judges  in  ecclesiastical  matters,  are,  by  excellence, 
those  who  exercise  ecclesiastical  jurisdiction  by  force  of 
their  ecclesiastical  office,  and  in  their  own  right;  so  that 
ecclesiastical  jurisdiction  may  be  said  to  bepropertothem.' 
— '  And  these  ordinary  judges,  by  excellence,  are  the  bish- 
ops.' 

(e)  ib.  Cap.  12.  §  22.  '  Sequitur  altera  pars  disciplinee,  qus  ad  clerum 
peculiariter  perlinet.  Ea  Canonibus  continetur  quos  sibi  veteres  Epis- 
copi  suoque  ordini  imposuerunt.' — '  Adjiciebantur  et  poena;,  quibus  ipsa 
Canomim  authoritas  sanciebatur,  nequis  eos  impune  violaret.  In  hunc 
finetn  unicuique  Episcopo  coniniittebatur  cleri  sui  gubernatio,  ut  secun- 
dum Canones,  suos  clericos  regeret,  acin  officio  retineret.' 

(f)  Boehmer.  Jus.  Ecclesiast.  Protestantium.  Ed.  Hal.  A.  D.  1730. 
Tom.  1.  Tit.  31.  p.  710.  'Judices  ordinarii  canonistis  ;^«t' fJo/),i  di- 
cuntur,  qui  jurisdictionem  ecclesiasticam  vi  officii  ecclesiastic!  et  proprio 
jure  exercent,  ut  sic  jurisdiclio  ecclesiastica  illis  esse  propria  dicatur.' — 
'  Et  ita  judices  ordinarii  jsar'  ^c^oxi*  sunt  Episcopi.' 


LECTURE   10.]  JUDICIAL  CHARACTER.  283 

The  writer  proceeds,  a  little  after,  to  give  this  theory  of 
the  Church,  according  to  the  standard  authorities  on  canon 
law.  (g)  '  They  suppose, '  saith  he,  '  that  the  Church  is 
a  certain  separate  republic,  altogether  distinct  from  the  tem- 
poral commonwealth,  and  not  dependent  upon  it. ' 

'  The  government  in  sacred  things  is  given,  as  they  con- 
sider, by  the  institution  of  Christ,  to  the  bishops  ;  but  so, 
nevertheless,  as  that  the  particular  Churches  cohere  among 
themselves,  and  constitute  one  Church  Catholic  or  gener- 
al, ' — '  Meanwhile  the  bishop  is  the  ordinary  judge  in  his 
own  diocese,  not  dependent  upon  the  state,  but  exercising 
his  proper  powers  in  the  ecclesiastical  republic,  by  which 
he  frames  rules,  pronounces  the  law,  punishes,  absolves, 
and  exercises  almost  all  authority  in  sacred  things.  ' 

I  proceed  to  the  statements  of  some  great  writers  in  the 
Church  of  England,  beginning  with  the  celebrated  Hooker. 
(Eccl.  Pol.  B.  6.  vol.  2  .p.  156.  Lond.  ed.  of  1825.) 

'  Our  Lord  and  Saviour, '  saith  this  author,  '  in  the  six- 
teenth chapter  of  St.  Matthew's  Gospel,  giveth  his  Apos- 
tles regiment  in  general  over  God's  Church.  For  they 
that  have  the  keys  of  the  kingdom  of  heaven,  are  thereby 
signified  to  be  stewards  of  the  house  of  God,  under  whom 
they  guide,  command,  judge,  and  correct  his  family. ' — 
And  because  their  office  therein  consisteth  of  sundry  func- 
tions, some  belonging  to  doctrine,  some    to  discipline,  all 

(g)  ib.  §  4.  p.  712.  '  Supponunt, '  (sc.  Canonistae)  '  ecclesiam  esse 
rempublieain  quandam  separatam,  a  saeculari  toto  ccbIo  distinctam,  nee 
ab  hac  dependentem.' 

lb.  §  5.  '  Imperium  hoc  sacrum  ex  Christi  institutione  episcopis  qui- 
dem  tributum  esse  censent,  ut  tamen  omnes  ecclesiee  particulares  inter 

se  cohaereant,  et  unamCatholicam  constituant.' 'Interim  quernlibet 

episcopum  in  sua  dicecesi  esse  judicem  ordinarium,  a  republica  seculari 
haud  dependentem,  sed  propria  sua  potestate  in  republica  ccclesiastica 
fungentem,  qua  leges  condit,  jus  dicit,  punit,  absolvit,  et  omnia  fere  jura 
circa  sacra  exercet.' 


284  HOOKER,  AND  TAYLOR,  [LECTURE    10. 

contained  in  the  name  of  the  keys,  they  have  for  matters 
of  discipline,  as  well  Htigious  as  criminal,  their  courts  and 
consistories  erected  by  the  heavenly  authority  of  bis  most 
sacred  voice,  who  hath  said,  'Tell  the  Church,' 

Again,,  (239.)  Hooker  defines  the  office  of  a  bishop  thus  : 
'  A  bishop, '  saith  be,  '  is  a  minister  of  God,  unto  whom, 
with  permanent  continuance,  there  is  given  not  only  power 
of  administering  the  word  and  sacraments,  which  power 
other  presbyters  have  ;  but  also  a  further  power  to  ordain 
ecclesiastical  persons,  and  a  powe.r  of  chiefly  in  government 
over  presbyters  as  well  as  laymen,  a  power  to  be,  by  way 
of  jurisdiction,  a  pastor  even  to  pastors  themselves. ' 

Again,  (p.  240.)  Hooker  calls  the  superiority  of  bishops 
over  other  ministers,  'mandatory,  judicial  and  coercive,' 
and  '  This, '  saith  he  elsewhere,  (p.  241.)  we  boldly  set 
down  as  a  most  infallible  truth,  that  the  Church  of  Christ  is 
at  this  day  lawfully,  and  so  hath  been  since  the  first  begin- 
ning, governed  by  bishops,  having  a  permanent  superiority 
and  ruling  power  over  other  ministers  of  the  word  and  sa- 
craments. ' 

The  learned  Jeremy  Taylor  may  next  be  cited  on  the 
point  before  us,  where  he  saith,  (see  Consecration  Sermon. 
3d  vol.  of  his  discourses,  Boston  Ed.  of  1816,  p.  104) 
'Paul  gave  to  Titus,  the  bishop  of  Crete,  a  special  com- 
mission, command  and  power  to  make  ordinations ;  and  in 
him,  and  the  person  of  Timotheus,  he  did  erect  a  court  of 
judicature  even  over  some  of  the  clergy,  who  yet  were 
called  presbyters  ;  against  a  presbyter  receive  not  an  accu- 
sation hut  before  two  or  three  witnesses  :  there  is  the  mea- 
sure and  the  warrant  of  the  Audientia  Episcojjalis,  the 
Bishop's  Audience  Court ;  and  when  the  accused  were 
found  guilty,  he  gives  in  charge  to  proceed  to  censures, 
you  must  rebuke  them  sharply,  and  you  must  silence  them 


LECTURE  10.]    ON  THE  JUDICIAL  CHARACTER.  285 

and  stop  their  mouths :'  Here  we  see  the  disthict  mainte- 
nance of  the  same  judicial  power  as  a  part  of  the  episcopal 
office,  and  traced  to  its  proper  root,  the  apostolic  sanction. 

The  same  opinion  is  expressed  and  largely  defended  by 
Archbishop  Potter,  in  his  book  entitled  '  A  Discourse  oX  f 
Church  Government,'    (see  page  330  of  the  first  American 
Edition,)  and  on  the  same  ground  too.     But  still,  in  all  the 
government  and  judicial  power  of  a  bishop,  the  same  prin- 
ciple of  paternal  affection  is  to  be  regarded.     Thus  Hooker 
says,  (see  note  at  p.  263.)     '  No  bishop  may  be  a  lord  in 
reference  unto  tlie  presbyters  which  are  under  liim.     For  a 
bishop  is  to  rule  his  presbyters,  not  as  lords  do  their  slaves, 
but  as  fathers  do  their  children. '     And  Bishop  Taylor  elo- 
quently and  truly  says,  (3d  vol.  p.  114)  'Bishops  are  only 
God's  ministers  and  tribute  gatherers,  requiring  and  over- 
seeing them  that  they  do  their  duty.'     '  It  is  indeed  a  rule, 
but  it  is  paternal ;  it  is  a  goveraraent,  but  it  is  neither  a 
power  to  constrain,  nor  a  commission  to  get  wealth  ;  for  it 
must  be  without  necessity  and  not  for  filthy  lucre's  sake  ; 
but  it  is  a  rule  as  of  him  that  ministers,  or  as  of  him  that  is 
servant  of  all,  such  a  principality   as   he  hath  that  washes 
the  feet  of  the  weary  traveller ;  or  if  you  please,  take  it  in 
the  vi'ords  of  our  blessed  Lord   himself,  '  He  that  will  be 
chief  among  you,  let  him  he  your  minister ;  meaning  that  if 
under  Christ's  kingdom  you  desire  rule,  possibly  you  may 
have  it ;  but  all  that  rule  under  him  are  servants  to  them 
that  are  ruled ;  and  therefore  you  get  nothing  by  it,  but  a 
great  labor  and  a  busy  employment,  a  careful  life,  and  a 
necessity  of  making  severe  accounts.' 

Having  thus  shewn,  from  Scripture,  and  from  other  au- 
thorities, the  true  character  of  a  bishop,  in  which  you  see 
that  the  duty  of  administering  the  laws  of  the  Church,  just 
as  our  civil  judges  administer  the  laws  of  the  land,  is  his 


286  MODE  OF  LEGISLATION  [LECTURE  10. 

largest  prerogative,  I  ask  you  what  is  there  of  tyranny  or 
monarchy — what  is  there  dangerous  to  true  and  rational 
liberty,  in  an  officer  of  this  description?  If  your  civil  rights 
are  so  far  from  being  endangered  by  the  judges  of  the  Fed- 
eral Courts,  that  they  are  in  fact  protected  and  preserved 
by  them,  why  should  not  your  spiritual  rights  be  equally 
safe,  under  a  similar  provision  ? 

It  may  be  proper,  however,  to  add,  that  in  the  perform- 
ance of  all  the  bishop's  duties,  the  presbyters  are  his  help- 
ers and  his  council.  They  are  indeed,  under  a  solemn 
vow  of  obedience  to  him,  and,  of  course,  under  his  author- 
ity ;  but  it  is  his  duty  to  respect  their  rights,  to  consult 
their  judgments,  to  do  nothing  of  importance  without  their 
concurrence,  and  to  testify,  by  every  method  in  his  power, 
the  reality  of  that  love,  which  is  the  true  foundation  of  the 
whole  ecclesiastical  system,  and  without  which,  according 
to  the  just  principles  of  subordination,  the  various  parts  of 
that  system  can  never  move  harmoniously  together. 

We  next  turn  to  the  legislative  power  of  the  Church,  in 
which  we  more  especially  find  the  perfect  application  of  re- 
publican maxims  of  government,  as  they  are  developed  in 
the  constitution  of  the  United  States. 

The  bishop  is  governor  and  judge  of  the  Church  within 
his  own  diocese,  but  he  can  make  no  law  or  canon.  His 
power  over  the  laws  of  the  Church  is  no  greater,  than  the 
power  of  the  civil  judge  over  the  laws  of  the  land.  He  is 
to  expound  and  apply  them,  and  he  can  do  no  more.  But 
for  the  making  of  laws,  each  parish  sends  its  delegates, 
elected  by  its  vestry,  from  the  laymen,  to  represent  it  in  the 
diocesan  convention,  which,  like  the  legislatures  of  the 
States,  meets  once  in  every  year :  the  presbyters  and  dea- 
cons are  also  entitled  to  a  seat  in  this  convention,  subject 
to  certain  diocesan  qualifications,  and  the  bishop  presides. 


LECTURE   10.]    IN  THE  EPISCOPAL  CHURCH.  287 

In  this  body,  thus  composed  of  the  whole  Church  in  each 
diocese,  the  laity  being  present  by  their  chosen  representa- 
tives, and  being  always,  in  number,  more  than  the  clergy 
themselves,  all  the  canons  of  each  particular  diocese  are 
proposed,  discussed,  and  past,  by  the  consent  of  the  ma- 
jority, in  a  manner  which  bears  the  closest  analogy  to  the 
civil  government  of  our  country.  And  there  is  a  provision 
in  our  system  which  guards  the  rights  of  the  laity  to  the  ut- 
most extent ;  for  on  a  call  being  made  to  that  effect,  the 
clerical  and  the  lay  orders  separate,  and  vote  distinctly  up- 
on the  question,  and  unless  a  majority  of  the  laity  them- 
selves consent,  the  bishop  and  the  clergy  united  cannot 
make  any  rule  or  law  whatever.  The  same  principle  of 
republicanism  presents  itself  in  every  part  of  our  system. 
Our  bishops  cannot  take  charge  of  any  diocese,  until  that 
diocese  assembled  in  its  convention,  elect  him  ;  and  in  that 
election  it  is  expressly  provided,  that  the  laity  always  vote 
by  themselves  ;  and  without  their  declared  approbation,  by 
this  separate  vote,  the  clergy  can  do  nothing.  The  princi- 
ple extends  itself  to  every  thing  eke  amongst  us.  No  min- 
ter  can  be  settled  in  a  parish,  until  the  vestry  elect  him  : 
his  support  depends  entirely  on  their  free  will :  the  bishop 
can  appoint  no  officer  of  the  Church  by  his  single  authori- 
ty, nor  even  with  the  authority  of  his  presbyters  to  help 
him.  Nay,  the  choice  of  the  clergy  and  laity,  who  are  to 
constitute  his  especial  board  ©f^a^visers,  called  the  stand- 
ing committee,  is  made  by  the  convention  on  the  same  re- 
publican plan  ;  and  there  is  a  vast  deal  more  power  of  ap- 
pointment and  of  patronage  in  any  single  presiding  officer 
of  our  Democratic  government,  than  is  possessed  by  all 
our  bishops  put  together. 

Neither  is  this  the  whole  extent  of  our  republican  prin- 
ciples.    The  Church,  as  I  have  said,  is  united  throughout 


288  MODE  OF  LEGISLATION        [lECTDRE   10. 

our  whole  country,  by  a  federal  constitution,  which  pro- 
vides for  a  general  convention,  once  in  three  years,  at  such 
place  as  may  be  appointed  ;  and  this  general  convention 
consists  of  all  the  bishops  sitting  together  in  one  chamber, 
in  analogy  with  the  senate  of  the  United  States,  and  four 
clergymen  and  four  laymen  from  each  diocese,  who  forn> 
another  assembly,  similar  to  the  house  of  representatives. 
These  last  are  also  elective  officers,  appointed  by  vote 
each  year,  in  the  several  state  conventions;  and  here  again, 
so  perfect  a  guard  does  our  system  provide  for  the  rights  of 
the  people,  that  in  the  house  of  clerical  and  lay  deputies, 
a  call  to  vote  by  orders  may  always  be  made,  on  which 
the  clergy  and  the  laity  vote  separately,  and  no  measure 
can  be  carried  without  their  distinct  approval.  This  is  the 
highest  legislature  in  our  American  Church.  No  altera- 
tion can  be  made  in  our  doctrines,  worship,  or  general  dis- 
cipline, without  the  action  of  this  body  ;  and  the  Constitu- 
tion and  the  book  of  Common  Prayer  cannot  be  changed 
without  two  declarations  of  this  legislative  will,  with  an  in- 
terval of  three  years  between  them  ;  so  that  we  may  chal- 
lenge the  history  of  the  world  to  shew  an  example,  where 
the  union  of  stability  and  order  with  the  most  thorough 
preservation  of  the  peoples'  rights,  is  so  perfect  and  com- 
plete. 

Now  here  is  one  especial  difference  between  the  consti- 
tution of  the  American  Church,  and  that  of  our  venerable 
and  beloved  mother  Church  of  England.  The  reforma- 
tion in  that  country  being  carried  on  under  the  auspices  of 
the  government,  naturally  assumed  as  its  standard,  the  state 
of  the  Primitive  Church  under  the  reign  of  the  first  Chris- 
tian emperor,  Constantino  ;  and  retained  many  things,  not  at 
all  essential  to  Episcopacy,  but  well  suited  to  the  peculiar 
circumstances  of  the  Church,  considered  as  an  establish- 


LECTURE    10.]       IN  THE  EPISCOPAL  CHURCH.  289 

ment.  In  our  ecclesiastical  constitution,  however,  regard 
was  had  to  an  earlier  state  of  the  Primitive  Church,  when 
the  political  government  of  the  Roman  empire  was  not  for, 
but  against  her ;  when  the  civil  rulers  at  best  only  afforded 
the  religion  of  the  Gospel  a  precarious  and  capricious  tole- 
ration, often  interrupted  by  seasons  of  persecution,  cruelty, 
and  blood.  This  was  the  time,  when  the  Church  present- 
ed, within  herself,  a  Federal  Republic,  of  which  each  bishop 
presided  over  his  separate  district,  and  united  in  council 
with  his  colleagues  for  the  determination  of  any  question  of 
great  and  general  interest.  This  was  the  time,  too,  when 
bishops  were  elected  by  the  clergy,  with  the  concurrent 
suffrages  of  the  people,  and  when  the  whole  support  of  the 
Church  was  the  liberal  offering  of  the  people's  will.  And 
from  this  earlier  period  of  the  Church's  history,  when  she 
had  no  connexion  whatever  with  any  civil  government,  nor 
any  secular  dominion,  we  take  our  model  ;  with  some  ad- 
ditional provisions,  nevertheless,  of  very  recent  origin,  but 
all  designed  to  shew  our  republican  dread  of  power,  and 
our  desire  to  conform  to  the  genius  of  our  national  system. 
I  proceed,  in  the  third  place,  to  state  the  manner  in 
which  our  Church  officers  are  held  responsible  for  abuses. 
The  bishop,  who  is  a  judge  of  the  Church,  is  elected  and 
consecrated  without  limitation,  that  is,  for  hfe  ;  as  the  judges 
of  the  Federal  Courts,  and  of  the  State  Courts  in  general, 
are  commissioned  for  life.  But  the  bishop  may  be  im- 
peached, and  tried,  and  degraded,  if  he  act  in  any  way  un- 
worthy of  his  office ;  just  as  the  judge  of  the  civil  republic 
may  be  impeached,  and,  if  guilty,  be  deprived  of  his  com- 
mission. Here,  then,  we  have  the  most  perfect  analogy. 
The  judge  of  the  Church,  and  the  judge  of  the  common- 
wealth, are  both,  in  their  respective  spheres,  entrusted  for 
life  with  the  interpretation  of  law,  and  with  the  administra- 

25 


290  CONTRAST  PRESENTED  [LECTURE   10. 

tion  of  justice :  but  they  are  not,  in  their  own  persons, 
above  the  law,  nor  beyond  the  reach  of  justice.  God  for- 
bid that  the  State  should  have  any  officer  who  cannot  be 
made  responsible  for  his  official  delinquency.  Much  more, 
may  God  forbid  that  his  Church  should  have  any  officer 
who  cannot  be  brought  to  account  even  here ;  besides  the 
awful  reckoning  which  awaits  him  hereafter.  In  this  thing, 
therefore,  we  show  again  the  closest  conformity  with  the 
principles  of  the  Republican  System. 

The  other  clergy  are  all  responsible,  of  course,  before 
their  bishop,  for  their  official  delinquencies ;  and  may  be 
presented  by  written  accusation  from  any  one  who  stands 
prepared  to  sustain  his  charge.  And  the  laity,  in  like  man- 
ner, are  subject  to  the  laws  of  the  Church,  and  may  be 
suspended  from  the  communion  by  their  pastor ;  who  is 
bound  in  such  case  to  report  them  to  the  bishop,  before 
whom,  if  the  party  suspended  should  desire  it,  the  question 
is  examined,  and  the  opinion  of  the  presbyter  either  con- 
firmed or  reversed.  The  sentence  of  formal  excommuni- 
cation, however,  is  committed  to  the  bishop  alone. 

And  now  I  confidently  ask.  Where  is  the  conformity  be- 
tween our  ecclesiastical  government  and  Popery,  to  which 
it  has  been  so  often,  either  ignorantly  or  maliciously  com- 
pared ?  In  the  Church  of  Rome,  the  Cardinals  elect  the 
Pope,  the  Pope  appoints  the  bishops,  the  bishops  appoint 
the  priests,  and  the  people  are  utterly  excluded  from  any 
participation  in  the  selection  of  a  single  officer,  from  the  su- 
preme Pontiff  down  to  the  subdeacon.  In  the  making  of 
canons  or  ecclesiastical  laws  the  people  have  no  voice  ;  nay 
the  priests  have  no  voice,  and  even  the  bishops  may  not 
meet  in  Council  unless  the  Pope  authorises  them ;  and  af- 
ter they  have  met  and  concluded  upon  their  decisions,  they 
are  of  no  force  whatever,  unless  the  Pope  ratifies  them. 


LECTURE   10.]         BY  THE  CHURCH  OF  ROME.  291 

Their  parishes  have  no  choice  in  the  minister  who  is  to 
govern  them,  the  people  and  the  priests  have  no  choice 
in  the  bishop  who  is  to  rule  the  diocese.  The  bishops 
themselves  have  no  choice  in  the  Pope,  who  is  to  reign 
over  them  all ;  for  even  this  important  choice  is  confined  to 
the  twelve  cardinals  who  reside  at  Rome.  Not  a  trace  of 
liberty — not  a  speck  of  freedom  can  be  found  in  their  whole 
ecclesiastical  system  ;  while  in  ours,  the  rights  of  the  people 
and  the  elective  principle  occur  at  every  step,  and  jus- 
tify us  in  the  assertion,  that  there  is  not,  on  the  face  of  the 
earth,  an  example  of  Church  government,  which  is  so  true 
a  counterpart  to  the  boasted  model  of  the  Federal  Republic 
in  these  United  States  ;  since  it  is  calculated,  on  the  one 
hand,  to  preserve  the  Christian  rights  of  her  humblest  mem- 
ber, and  on  the  other,  to  guard  against  the  evils  of  discord 
and  confusion. 

I  do  not  make  this  comparison,  however,  in  the  spirit  of 
hatred  to  the  Church  of  Rome.  That  is  a  spirit  which  I 
should  be  sorry  to  indulge  towards  any  class  of  men,  much 
more,  to  any  class  of  Christians.  Nor  do  I  believe  that 
there  is  any  thing  to  be  gained  by  it,  even  on  the  score  of 
policy  ;  for  though  it  be  granted  that  their  system  is  the 
most  perfect  specimen  of  spiritual  despotism  ever  invented 
amongst  men,  yet  I  have  no  idea  that  the  best  method  of 
dealing  with  their  errors  is  to  abuse  and  vilify  them.  But 
surely,  the  corruptions  and  errors  of  that  Church  are  not 
our  affair.  Surely,  the  Protestant  Episcopal  Church  has 
a  right  to  be  tried  upon  her  own  merits,  instead  of  being 
confounded  with  the  Church  of  Rome,  in  order  that  the 
horror  existing  against  the  one,  may  thus  be  piously  exci- 
ted against  the  other.  We  protest,  in  the  plainest  terms, 
against  the  many  and  perilous  errors  of  our  Roman  Catholic 
brethren  in  doctrine,  as  any  one  may  know  who  will  read 
the  articles  of  our  religion.     We  protest  as  strongly  against 


29-2  coN'CLCsioN.  [lecture  10. 

the  system  of  that  Church  in  government.  We  disclaim 
all  and  every  connexion  with  these  errors,  and  desire  noth- 
ing more  at  the  hands  of  any  man,  than  a  fair  and  unpreju- 
diced examination  of  our  whole  circle  both  of  faith  and  prac- 
tice, to  acquit  us  of  any  thing  that  can  justly  be  called  Po- 
pery ;  and  if,  under  these  circumstances,  we  are  to  be 
classed  with  Roman  Catholics,  in  order  that  we  may  be 
})ut  down  in  defiance  of  truth  and  justice,  we  must  take 
leave  to  say,  that  such  management  is  much  more  in  ac- 
cordance with  the  wisdom  of  the  serpent,  than  with  the 
harmlessness  of  the  dove. 

But  we  have  nothing  to  fear,  my  beloved  brethren,  so 
long  as  we  ourselves  are  faithful  to  Jesus  Christ,  the  Su- 
preme Bishop  and  Shepherd  of  our  souls.  We  live  in  an 
age  of  investigation,  which  will  not  be  always  blindfolded 
by  prejudice.  We  live  amongst  a  people  who  will  think 
for  themselves  ;  and  who,  sooner  or  later,  will  do  us  justice 
for  their  own  sake,  if  not  for  ours.  Meanwhile,  let  us  bear 
with  patience,  and  instruct  with  kindness,  those  that  oppose 
themselves ;  forgivnng  their  uncharitableness,  praying  for  their 
welfare,  and  remembering  the  Omniscient  Judge  whose  fa- 
vor will  richly  compensate  us  for  every  trial  of  our  earthly 
lot.  To  him,  let  us  lift  up  our  hearts,  with  one  accord, 
blessing  his  name  for  the  knowledge  of  his  truth,  and  earn- 
estly endeavoring,  through  the  influence  of  his  Spirit,  to 
shew  forth  his  praise,  '  not  only  with  our  lips,  but  in  our 
lives.' 


LECTURE    XI 


Gal.  it.  16. 

am  i,  therefore,  become  yoce  esemt,  because  !  tell  toc  the  trcth  ? 

At  length,  my  brethren,  I  have  arrived  at  the  close  of 
these  discourses;  to  which  you  have  listened  with  so  much 
interest  and  attention.  I  would  they  had  been  more  wor- 
thy of  ray  theme  :  for  surely,  next  to  that  blessed  Gospel 
which  the  divine  Redeemer  came  from  heaven  to  promul- 
EjatC;  there  is  no  subject  which  ought  so  deeply  to  exercise 
the  Christian's  thoughts  and  feelings,  as  the  primitive  char- 
acteristics of  his  Church.  O  would  to  God  that  the  spirit 
of  unity  and  peace  might  once  more  rest  upon  that  ark  of 
salvation  1  Would  that  the  Church  could  once  more  pre- 
sent the  blessed  aspect  of  piety  and  order,  which  it  possess- 
ed before  the  corruptions  of  Rome  made  a  reformation  ne- 
cessary. Then  I  might  be  spared  the  pain  of  writing,  and 
you  of  listening  to  defences  against  misrepresentation. 
Then  the  family  of  Christ,  instead  of  vilifvbg  and  slander- 
ing one  another,  would  be  occupied  in  assaulting  the  strong 
holds  of  Satan,  and  m  drawing  the  careless  and  ungodly 
world  into  the  pure  and  sacred  enclosure  of  the  Gospel. 
Then  the  river  of  life,  instead  of  the  waters  of  bitterness, 
would  flow  over  the  heritage  of  the  redeemed,  and  the  king- 
dom of  the  Lord  would  rejoice  in  the  holiness  and  love 
which  should  distinguish  his  people. 


294  MINISTERIAL  UNITY  [LECTURE  11. 

But  it  may  be  asked,  If  the  spirit  of  peace  be  so  impor- 
tant, why  disturb  it  on  account  of  sectarian  differences?  If 
unity  among  Christians  be  so  desirable,  why  not  manifest 
a  disposition  to  that  union  by  joining  hands  with  all  denom- 
inations, by  keeping  out  of  sight  all  those  topics  which 
might  awaken  discord  or  stir  up  controversy  ;  and  by  con- 
fining ourselves  to  those  few  fundamental  topics  on  which 
all  are  agreed. 

These  questions  sound  well,  my  brethren.  They  bear 
the  aspect  of  kindness  and  conciliation.  Let  us  try  wheth- 
er it  be  practicable  to  pursue  the  course  recommended  by 
this  peaceful  policy. 

It  is  perfectly  obvious  that  the  people  cannot  unite,  un- 
til their  ministers  set  them  the  example.  And  a  little  re- 
flection will  shew  any  intelligent  mind,  whether  union 
among  ministers  is  possible,  in  the  present  divided  state  of 
sentiment. 

Let  me  suppose,  for  example,  that  I  am  invited  to  oc^ 
cupy  the  pulpit  of  a  gentleman,  who  denies  the  divinity  of 
my  Saviour,  derides  the  doctrine  of  human  depravity,  con- 
demns the  notion  of  an  atonement,  ridicules  the  idea  that 
any  spiritual  change  is  required  for  the  heart,  or  any  reno- 
vation for  the  soul  of  the  sinner,  and  truly  thinks  his  own 
reason  a  fitter  guide  on  these  several  points  than  the  Scrip- 
tures themselves,  because  the  express  words  of  these  Scrip- 
tures must  be  tortured  out  of  their  plain  signification,  until 
they  suit  his  reason.  Suppose  that  I  accept  his  invitation, 
and  preach,  in  his  pulpit  and  to  his  people,  what  I  sol- 
emnly believe  to  be  the  truth  on  these  several  subjects  ; 
should  I  not  be  set  down  as  designing  to  insult  their  feeU 
ings,  and  would  that  minister,  in  such  case,  ever  invite  me 
again  ?  Or  suppose  that  in  consideration  of  their  feelings, 
I  outrage  my  own,  and  play  the  traitor  to  my  conscience> 


LECTURE    11.]  CONSIDERED.  295 

and  the  hypocrite  before  ray  God,  and  keep  back  what  1 
believe  to  be  the  essential  principles  of  the  everlasting  Gos- 
pel, through  the  fear  of  offending  my  fellow  worms  of  the 
dust ;  what  advocate  of  liberalism  would  undertake  my  de- 
fence in  the  day  of  account,  when  Christ,  the  eternal  Judge, 
should  call  me  before  his  tribunal  ?  Is  it  not  evident,  then, 
that  peace,  together  with  conscience,  would  be  best  pre- 
served by  declining  such  an  invitation,  in  case  it  should  be 
given ;  so  that  here  is  one  instance  in  which  union,  to  an 
honest  man,  is  plainly  impossible. 

We  will  suppose,  again,  that  another  gentleman  invites 
me  to  assist  him,  who  believes  that  there  are  no  menaces 
of  punishment  to  the  impenitent  hereafter  ;  who  holds  that 
although  our  Saviour  talked  of  a  hell '  where  the  worm  di- 
eth  not,  and  the  fire  is  not  quenched,'  yet  he  meant  noth- 
ing by  these  alarming  expressions  :  who  knows  full  well, 
that  the  world  is  by  no  means  sufficiently  interested  in  the 
Gospel,  although  the  Bible  gives  them  two  motives  for  re- 
pentance, the  fear  of  endless  woe  upon  the  one  hand,  and 
the  hope  of  endless  felicity  upon  the  other,  and  who  yet 
expects  to  urge  men  more  successfully  to  Christ,  by  taking 
all  the  fear  of  that  futurity  away.  What  is  to  be  done  in 
this  case  ?  Shall  I  insult  my  inviter  by  contradicting  what 
I  solemnly  believe  to  be  an  awful  error,  or  shall  I  trample 
on  the  testimony  of  the  Word  of  God,  to  gratify  the  desire 
of  ministerial  unity  ? 

But  these,  it  may  be  said,  are  extreme  cases.  Well ! 
let  us  suppose  that  I  am  invited  by  a  third  gentleman,  who 
holds  our  mode  of  worship  in  utter  detestation,  and  many 
of  whose  pious  people  would  be  as  nmch  shocked  by  the 
sight  of  a  surplice  or  a  prayer  book,  as  if  they  saw  the  actual 
apparition  of  the  Pope  of  Rome.  What  shall  I  do  now? 
Shall  I  take  our  peculiarities  to  a  place  where  I  know  they 


296  MINISTERIAL  UNITY  [LECTURE  11. 

could  not  be  welcome,  or  shall  I  leave  them  behind  me 
for  the  sake  of  unity,  and  adopt  the  mode  of  worship  used 
by  my  inviter?  Suppose  I  take  this  latter  course,  and  let 
us  imagine  that  there  were  no  obstacles  in  the  way  of  my 
returning  the  invitation,  would  the  gentleman  who  truly  ab- 
horred our  surplice  and  prayer  book,  put  on  the  one  and 
pray  from  the  other,  to  please  me  and  my  people,  and  thus 
purchase  our  accommodation  by  alienating  his  own  friends  ? 
Or  must  the  accommodation  be  all  on  one  side  ?  And  must 
we  be  accused  of  stiffness  because  we  do  not  adopt  the  cus- 
toms and  notions  of  others,  when  we  have  not  the  slightest 
evidence  that  they  are  ready  to  adopt  ours  in  return? 

But  I  can  go  a  little  farther  than  stating  hypothetical 
cases  in  this  matter.  There  are  a  number  of  Episcopa- 
lian Clergymen,  who,  with  very  pious  and  excellent  inten- 
tions I  doubt  not,  have  actually  accommodated  themselves 
on  several  occasions  to  the  Presbyterian  and  Congrega- 
tional mode  of  worship  ;  officiating  in  all  respects  after 
their  custom,  for  the  very  sake  of  manifesting  this  kindly 
disposition  to  union,  and  even  holding  the  prayer  meetings 
of  their  people  upon  the  Congregational  model.  What  has 
been  the  result  ?  Was  it  ever  heard  that  this  spirit  of  ac- 
commodation produced  the  slightest  movement  of  recipro- 
city, on  the  part  of  our  Presbyterian  and  Congregational 
brethren  ?  When  our  clergy  have  been  so  unwisely  kind 
as  to  forget  their  Church  on  such  occasions,  have  the  other 
clergy  condescended  to  remember  her  ?  Was  there  ever  a 
single  act  on  their  part  which  indicated  the  most  transient 
feeling  of  regard  for  the  habits  and  principles  of  Episcopa- 
lians? And  has  not  every  such  ill-judged  attempt  at  uni- 
ty, been  taken  as  lawful  spoil,  and  been  hailed,  not  as  a  to- 
ken of  kindness  to  other  Churches,  but  as  an  indication  of 
secret  dissatisfaction  with  our  own  ? 


LECTURE    11.]  CONSIDERED.  29T 

Such,  then,  being  the  state  of  the  facts  in  this  matter, 
I  hold  it  to  be  high  time  that  we  should  have  a  new  ver- 
sion of  this  cry  of  unity.  We  are  a  peaceable  people, 
seeking  no  dissensions,  but  truly  desirous  to  avoid  them 
whenever  we  may.  We  ask  no  favor  but  to  be  tried  fairly 
on  our  own  merits,  and  to  be  judged  by  the  only  infallible 
standard — the  Bible  ;  and  the  next  best  guide — the  Primi- 
tive Church.  We  take  the  course  which  is  authorised  by 
these  in  all  questions  of  religion,  because  we  cannot  in  con- 
science do  otherwise  ;  and  if  we  are  not  mistaken  in  suppo- 
sing that  we  live  in  a  land  of  liberty,  we  think  we  have  at 
least  as  much  right  to  walk  in  the  old  ways,  as  others  have 
to  strike  out  new  ones.  But  if  the  want  of  union  is  so 
much  the  subject  of  complaint, — if  our  brethren  think  it  so 
hard  that  we  do  not  join  with  them,  why  let  them  try  ano- 
ther plan  for  once,  and  unite  with  us.  Our  hearts  are  large 
enough  to  hold  them,  our  afTeclions  are  ready  with  warm 
sincerity  to  welcome  them.  We  are  as  fond  of  Christian 
union  on  our  own  principles  as  any  people  can  possibly  be, 
and  I  strongly  suspect  that  our  brethren  who  talk  so  much 
about  our  rigidity,  desire  the  same  kind  of  union  precisely  ; 
that  is,  to  be  honest  in  the  matter,  they  desire  that  sort  of 
union,  in  which  they  should  gain  all,  and  yield  nothing. 

I  have  sometimes  heard,  however,  another  theory  of 
Christian  union,  which  proposes  that  we  should  mingle  to- 
gether with  those  who  differ  from  us,  without  adopting  their 
principles  or  giving  up  our  own  ;  but  with  that  liberal  feel- 
ing which  should  admit  that  they  were  just  as  likely  to  be 
in  the  right  as  ourselves,  and  that  the  differences  between 
us  were  of  no  importance. 

My  brethren,  so  far  as  this  perfect  equality  of  the  vari- 
ous denominations  is  intended  to  operate  on  the  intercourse 
of  business,  on  the  relief  of  the  necessitous,  or  onthecour- 


298  INTOLERANCE  CENSURED.   [lECTURE  11. 

tesies  of  social  life,  there  are  no  warmer  advocates  for  it 
than  ourselves.  Far  be  it  from  us  to  make  religious  con- 
formity a  question  of  trade,  or  to  bring  it  into  our  acts  of 
charity,  or  to  make  it  essential  to  the  ordinary  attentions  of 
a  civilized  community.  There  are  Christians  in  the  world 
who  take  this  course  :  and  the  faithful  page  of  history  can 
tell  us  all  where  to  find  some  of  the  most  cruel  and  bitter 
specimens  of  bigoted  intolerance,  in  modern  days,  and  in 
our  own  Protestant  country.  But  we  deny  that  we  have 
either  part  or  lot  in  this  species  of  transgression.  The  lib- 
erty which  we  claim,  we  grant  as  fwUy  to  others.  And  if 
there  be  a  man  so  base,  as  to  coerce  the  religious  choice  of 
his  fellow,  by  threats  of  danger  to  his  business  or  his  social 
standing,  in  case  he  should  dare  to  use  the  privilege  of  a 
freeman  in  the  selection  of  his  Church,  we  hold  that  man 
to  be,  in  principle,  not  one  jot  above  the  supporters  of  the 
Holy  Inquisition.  That  bloody  institution  did,  indeed,  co- 
erce the  faith  of  men,  by  the  torture  and  the  stake  ;  but  what 
is  the  difference,  if  we  coerce  them  by  the  fear  of  pecunia- 
ry embarrassment,  or  the  gloom  of  social  excommunication  ? 
Coercion  of  all  and  every  sort,  is  equally  abhorrent  to  the 
spirit  of  the  Gospel  ;  and  God  forbid  that  a  weapon  so  car- 
nal, so  disgraceful,  so  utterly  unworthy,  above  all,  of  those 
who  boast  of  their  liberty  in  other  things,  should  ever  be 
used  for  any  religious  purpose,  in  this  land  of  freedom. 

But  when  we  talk  of  religion,  and  profess  to  believe  in 
the  Scriptures  of  truth,  and  endeavor  to  persuade  the  care- 
less and  the  worldly  to  submit  to  the  blessed  yoke  of  the 
Gospel,  to  give  their  hearts  to  the  Redeemer  who  pur- 
chased them  by  his  own  blood,  and  unite  themselves  to 
the  Church  of  the  Apostles  planting,  are  we  really  ex- 
pected to  do  it  in  such  a  strain,  as  shall  admit  that  every 
other  denomination  may  be  as  near  the  truth  as  we  are  ? 


LECTURE    11.]  TRUTH  DEMANDS   ZEAL.  299 

Shall  we  preach  the  doctrine  of  the  Trinity,  for  instance, 
by  telling  men  that  we  may  be  entirely  mistaken,  and  that 
its  adversaries  are  as  likely  to  be  right  as  ourselves  ?  Shall 
we  denounce  the  judgments  of  God  upon  those  who  die 
impenitent,  in  such  a  liberal  way  as  to  admit,  that  after  all, 
the  menaces  of  the  Almighty  may  mean  nothing  ?  Shall 
we  tell  men  that  we  prefer  our  Church,  with  its  various  pe- 
culiarities, without  knowing  why  ;  or  that,  although  we  do 
know  why,  yet  the  arguments  of  our  opponents  are  just  as 
plausible  and  as  likely  to  be  correct  as  any?  Shall  we  set 
forth  the  model  of  the  Apostolic  and  primitive  system,  and 
in  the  same  breath  liave  it  understood,  that  it  deserves  no 
pre-eminence  beyond  the  crude  innovations  of  men,  who 
did  not  pretend  to  have  received  the  keys  of  the  kingdom 
of  heaven,  or  to  have  been  guided  by  the  Spirit  of  inspira- 
tion ?  Shall  we  read  the  injunctions  of  Christ  that  his  fol- 
lowers should  be  one — having  fellowship  one  with  another, 
and  walking  together  in  love  ;  and  then  tell  the  world 
that  it  is  an  improvement  to  have  Christians  divided — hav- 
ing no  religious  fellowship  with  one  another,  but  walking 
apart  in  hatred  ?  Why,  what  absurdity  is  this ;  that  we 
shall  be  asked  to  hold  our  conscientious  convictions  so 
loosely  for  the  sake  of  mutual  accommodation,  as  to  ex- 
press almost  equal  confidence  in  perfect  contradictions.  In 
religion,  as  well  as  in  every  thing  else,  error  may  be  mani- 
fold, but  truth  is  one :  and  woe  be  to  that  man  who  thinks 
religious  truth  unworthy  of  his  search,  or  who,  having  found 
it,  presumes,  for  the  sake  of  a  treacherous  and  transient 
popularity,  to  mingle  it  with  error. 

As  many  well  disposed  persons,  however,  are  troubled  by 
the  theory  I  am  opposing,  let  us  bring  it  to  the  test  of  hu- 
man analogy,  and  try  how  we  should  like  its  application  in 
the  affairs  of  men. 


300  THE  BEST  METHOD  [LECTURE  11. 

Take,  for  example,  the  leaders  of  political  parties,  in 
those  serious  questions  which  have  lately  agitated  the 
country,  and  ask  them  to  maintain  their  respective  opin- 
ions with  so  much  moderation,  that  those  who  listen  shall 
never  know  whether  they  think  themselves  right  or  wrong. 
Take  physicians  who  have  adopted  different  systems  of 
practice,  and  ask  them  to  express  their  confidence  in  their 
respective  modes  of  treatment  so  mildly,  that  the  patient 
shall  think  the  difference  is  of  no  importance  to  his  health. 
Take  lawyers  who  are  employed  on  different  sides  of  a 
cause,  and  ask  them  to  plead  in  such  accommodating  terms, 
that  the  court  and  jury  shall  hardly  be  able  to  determine 
whether  the  advocates  are  in  earnest,  or  whether  the  mat- 
ter in  dispute  is  worth  the  trouble  of  decision.  Ah  my 
brethren  !  on  tliese  subjects  we  hear  no  complaints  about 
the  zeal  of  any  man,  who  thinks  himself  engaged  in  the 
support  of  truth.  On  these  subjects  we  hear  no  censure 
passed,  because  men  do  not  accommodate  themselves  to  their 
opponents.  It  is  only  in  questions  which  concern  the  govern- 
ment of  heaven,  that  we  are  recommended  to  be  so  liberal. 
It  is  only  when  the  health  of  the  soul  may  be  at  stake,  that 
the  physician  is  advised  to  be  so  kind  to  every  spiritual 
empiric.  It  is  only  where  the  issue  joined  involves  the  ti- 
tle to  an  eternal  inheritance,  that  the  advocate  must  be  dif- 
fident of  his  cause,  and  doubtful  in  his  conclusions.  As  if 
the  Gospel  of  Christ  was  the  only  subject  which  would  not 
justify  an  ardent  defence, — as  if  the  Church  of  Christ  was 
the  only  thing  which  does  not  merit  a  strict  and  full  exam- 
ination. 

Since,  then,  it  is  evident,  that  external  union  amongst 
Christians  who  hold  such  different  doctrines,  both  of  faith 
and  ecclesiastical  regimen,  is  impossible  without  a  sacrifice 
of  candor  and  of  consistency,  I  am  compelled  to  conclude 


L.ECTURE   II.]  TO  ATTAIN  TRUTH.  301 

that  it  is  most  prudent  not  to  attempt  it  until  it  can  be  done 
in  a  proper  and  regular  way.  We  may,  indeed,  have  a 
certain  degree  of  internal  union  of  the  spirit,  witii  all  \v)io 
love  our  common  Redeemer ;  and  this  blessed  tcm{)er  of 
charity  it  is  our  duty  and  our  happiness  to  cultivate  and 
cherish.  And  besides  this  unity  of  spirit,  we  may  main- 
tain outwardly  '  the  bond  of  peace,'  by  abstaining  from  any 
unfriendly  assaults  upon  the  principles  of  otlieis,  and  by  ex- 
plaining our  own  with  frankness,  but  with  kindness  and 
good  will.  But  since  we  are  bound  to  confess  the  name 
of  the  Saviour  before  men — bound  to  unite  v.ith  his 
Church — and  yet  have  it  not  in  our  power,  unhappily,  to 
connect  oursefves  with  the  communion  of  more  tJjan  one 
branch  of  it,  the  question  of  our  first  lecture  recurs,  What 
are  we  to  do?  What  is  the  course,  wiiicli  CJiristians,  in 
these  days  of  unhappy  sectarian  division,  ought  to  follov,  r 
The  Scriptures,  my  brethren,  can  easily  resolve  the 
question.  *  Prove  all  things,'  saith  the  Aposile,  '  hold  fast 
that  which  is  good.'  Investigate  fairly,  honestly,  and  with- 
out prejudice,  the  claims  of  each  party,  and  choose  t!rat 
which  best  accords  with  the  Apostolic  smd  primitive  system. 
That  system  is  all  of  God,  and  has  the  sure  promise  of 
his  blessing.  All  other  systems  are  of  God,  precisely  in 
proportion  as  they  retain  the  characteristic  features  of  this 
only  model,  and  they  are  of  man,  just  in  proportion  as  they 
have  departed  from  it.  If  our  division  of  the  universal 
Church,  proves,  on  a  fair  examination,  to  be  the  nearest 
to  that  original  pattern,  unite  with  it  for  the  truth's  sake — 
for  Christ's  sake,  who  is  the  '  way,  the  truth  and  the  life.' 
If  you  find  any  denomination  nearer  to  that  mark  than  ours, 
join  that  denomination,  and  come  and  tell  us  where  it  ex- 
ists, and  we  will  join  it  also.  But  when  you  have  made 
your  selection,  after  diligent  examination,  and  fervent  prayer 

96 


302  HOW  MIGHT  REAL  UNITf  [LECTURE  11. 

that  you  may  be  guided  by  the  Spirit  of  truth,  do  not  think 
it  a  necessary  part  of  your  religion  to  condemn  the  rest. 
God  is  their  Judge,  not  you.  They  may  be  wrong  in  many 
things,  and  yet  for  aught  we  know,  Christ  may  pardon  their 
involuntary  errors.  But  above  all,  speak  no  evil  of  them. 
Have  a  care  of  that  desolating  sin — religious  scandal.  Take 
no  pleasure  in  accusing  your  brethren  of  the  various  sects, 
because  they  cannot  see  as  you  do.  Do  not  misrepresent 
their  sentiments — blacken  their  characters — invent  slan- 
ders— or  exaggerate  those  that  may  have  been  invented  by 
others.  Whatever  you  may  think  of  their  creed,  there  is 
nothing  to  prevent  your  thinking  kindly  of  their  intentions ; 
and  therefore,  wherever  they  are  concerned,  remember 
that,  '  With  what  judgment  ye  judge,  ye  shall  be  judged  ; 
and  with  what  measure  ye  mete,  it  shall  be  measured  to 
you  again.'  Thus  walking  in  the  path  of  truth,  you  may, 
and  you  ought  to  be,  firm  in  maintaining  it,  and  zealous  in 
its  defence  ;  but  your  firmness  will  never  quarrel  with  your 
charity,  nor  your  zeal  trespass  beyond  the  limits  of  kind- 
ness and  of  peace. 

But  it  may  be  asked,  is  there  no  way  in  which  Chris- 
tian unity  can  be  accomplished  ?  Shall  the  people  of  God 
never  walk  together  on  earth  again  ?  Is  there  no  principle 
in  which  all  that  call  upon  the  same  Lord  can  agree,  to 
bring  them  out  of  this  awful  state  of  distraction,  and  present 
them  before  the  world,  an  united  host,  '  bright  as  the  sun, 
fair  as  the  moon,  and  terrible  as  an  army  with  banners. ' 

O  my  brethren  !  how  often  have  I  thought  of  this  question, 
until  my  heart  yearned  over  the  miseries  of  sectarian  divis- 
ion, and  I  felt  as  if  my  life  would  be  a  cheap  sacrifice  for  the 
unity  of  Zion.  How  often  have  I  dwelt  upon  the  mode  in 
which  alone  it  seemed  to  my  mind  that  such  a  glorious  re- 
sult could  be  accomplished,  until  I  almost  imagined  that  the 


LECTURE  11.]  BE  RESTORED.  303 

time  had  come,  for  healing  the  wounds  and  restoring  the 
peace  of  the  Redeemer's  kingdom.  Let  me  place  be- 
fore you,  even  though  it  may  be  called  a  reverie,  the  course 
which  my  meditations  have  taken,  and  dwell  awhile,  if  it 
be  only  in  imagination,  upon  a  picture  of  Christian  con- 
cord and  love. 

I  represent  to  myself,  in  fancy,  a  period  when  good  men 
of  every  denoniination  and  party,  have  become  sick  and 
weary  of  discord  and  confusion — of  slander  and  calumny — 
of  intolerance  and  persecution,  and  long,  with  intense 
desire,  for  primitive  unity  and  order — when  every  prayer 
to  the  throne  of  grace  contains  one  favorite  petition  above 
the  rest, for  the  peace  of  the  spiritual  Israel — when  ev- 
ery Christian  heart  glows  with  fraternal  feeling  towards 
all  that  love  our  Lord  Jesus  Christ  in  sincerity — when  the 
love  of  sect  loses  itself  in  the  love  of  principle  ;  and  the  glo- 
ry of  God,  the  honor  of  his  eternal  Son,  the  supremacy  of 
his  word,  and  the  salvation  of  the  world  through  the  pow- 
er of  his  Gospel,  become  the  leading  ideas  of  every  Chris- 
tian intellect,  and  the  constant  motives  of  every  Christian 
soul. 

At  length  the  favored  hour  is  come,  and  lo  !  a  general 
cry  is  heard  for  a  universal  council —  a  great  conven- 
tion— in  which  every  sect  should  appear  by  its  representa- 
tives, chosen  by  election  after  solemn  fasting  and  prayer,  and 
commended  to  God  for  the  most  important  work  ever  com- 
mitted to  mortal,  since  the  apostolic  day.  And  in  order 
to  avoid  the  trouble  and  the  danger  with  which  the  compli- 
cated policy  of  Europe  might  threaten  it,  the  free  soil  of 
our  favored  country,  where  universal  toleration  is  the  maxr 
im  of  government,  and  no  party  in  religion  has  any  privi- 
lege above  the  rest,  is  chosen  for  the  all  important  work  : 
and  that  city  which,  as   if  in  prediction,  bears  thg  yery 


'301  HOW  MIGHT  REAL   UNITY        [LECTURE   11. 

name  of  brotherly  love*,  is  fixed  on  for  the  actual  seat  of 
this  sublime  assembly. 

Rome  hears,  and  responds  to  the  appeal.  Her  empire 
weakened,  if  not  broken,  and  threatened  more  and  more, 
if  not  by  the  progress  of  the  reformation,  yet  by  the  far 
more  fatal  march  of  infidelity — her  hierarchy  tired  of  war- 
fore  and  intrigue — her  very  Pontiff  disposed  to  risk  a  por- 
tion of  his  cumbrous  and  painful  honors,  for  the  sake  of 
})eace — her  people,  sensible  that  a  refusal  to  unite  in  a  gen- 
oral  council,  would  look,  in  the  eyes  of  the  world,  like  a  con- 
sciousness of  doubt  as  to  the  truth  of  their  cause — and  es- 
pecially feeling  the  insecurity  of  their  condition,  while 
the  war  of  sectarianism  rages,  and  the  weapons  of  argu- 
ment are  liable  at  any  moment  to  be  exchanged  for  the 
weapons  of  blood, — all  consent  to  the  proposed  effort  for 
pacification,  and  appoint  their  delegates — men  unsurpassed 
in  varied  learning,  and  renowned  for  dialectic  skill. 

Greece  gladly  unites  with  the  proposal,  for  no  argument 
exists  in  her  condition,  which  could  counterbalance  the  duty 
and  the  happiness  of  aiding  in  the  restoration  of  Christian 
peace, 

Protestant  Germany,  whose  people  are  professed  lovers 
of  liberality,  devotees  to  literary  fame,  and  avowedly  hos- 
tile to  all  controversial  bitterness,  cannot,  with  any  consis- 
tency, hold  back  from  such  an  undertaking;  and  therefore 
3ije  promptly  meets  the  call,  and  sends  her  distinguished 
sons  to  consecrate  their  stores  of  erudition  to  the  noblest 
enterprize  of  the  world. 

Endand — the  friend  of  toleration,  and  now  more  than 
ever  feeling  the  absolute  necessity  of  religious  unity — Eng- 
land,—-chafed  and  irritated  continually  by  the  demons  of 
sectarian  zeal — once  revolutionized  by  the  fury  of  fanaticism, 

•Philadelphia. 


LECTURE   11.]  BE  RESTORED.  305 

and  now  bleeding  under  the  lash  of  civil  discord,  applied 
with  that  peculiar  madness  which  sometimes  desolates  so- 
ciety by  the  name  of  the  love  of  God — England  hails  the 
summons,  and  joyfully  yields  her  treasures  of  genius  and 
piety,  to  the  work  which  promises  to  make  the  '  holy  Cath- 
olic Church'  ONE  CHURCH  again. 

And  in  our  own  land — the   new  world,   in  which  every 
jarring  element  of  religious  faction  finds  a  home — where 
the   inventive  faculties    of  our  people   even   increase    the 
variety   of  sects   with    each    succeeding    generation,    and 
where  there  is  a  noble  and  restless  propensity  to  strike  out 
some   point  of  Christian  effort,  which  shall  attract  the  no- 
tice and  move  the  energies  of  a  world — in  this  peculiar 
field,  which    looks   as  if  the   Providence  of  God  had  pre- 
served it  from  all  religious  establishments,  on  purpose  that 
every  contending  principle  might  have  a  free  opportunity 
to  amalgamate  in  one — where  every  possible  motive  should 
impel  each  branch  of  Christ's  kingdom  to  desire  a  cessa- 
tion of  hostilities,  and  where  the  example  of  Federal  Union 
in  HIM  would  shed   a  brighter  glory  over  the    name  of 
American,  than  all  the  political  triumphs  that  were  ever 
achieved — in  this — the  land  of  conventions — the  land  of  un-* 
ions — there  is  a  universal  welcome  ready  for  the  measure — 
so  old,  and  yet  so  nev.' — of  a  general  Council  of  Christen- 
dom; and   each   division  of  the  Lord's  host  appoints  its 
champions  of  the  cross,   to  aid  and  co-operate  with    the 
delegates  of  Europe ;   and  they  meet  together  on  the  eve- 
ning of  that  day,  on  which  the  prevailing  custom  of  the 
Christian  world  commemorates  the  Angelic  communication 
of  '  Glory   to  God  in  the  highest ;  and  on  earth,  peace, 

GOOD  WILL  TO  MEN.' 

And  now,  the  principle  is  to  be  settled,  which  shall  guide 
the  deliberations  of  this  august  body.     And  thank  God ! 

2G* 


306  HOW  MIGHT  REAL  UNITY  [LECTURE   11. 

there  can  be  no  serious  difficulty   in  the  search  ;  for  the 
principles  avowed  by  the  Church  of  Rome,  may  be  made 
to  quadrate  sufficiently  with  the  principles  of  the  reforma- 
tion, when  the  minds  of  Christians:  are  governed  by  the 
pure  desire  for  truth,  and  for  unity.    The  Bible  and  Apos- 
tolical tradition  are  the  standards  to  which  the  Church  of 
Rome  has  always  professed  to  appeal ;  and  she  consents  to 
try  her  apostolical  tradition  by  the  testimony  of  the  fathers. 
The  Reformers  argued  from  the   very  same  sources,  only 
insisting,  what  has  never  been  directly   denied,  and  never 
can  be  consistently  questioned,  that  the  earlier  fathers  and 
ouncils  must  be  taken  as  the  best  evidence  of  apostolic  tra- 
dition, because  they  were  nearest  to  the  apostolic  day.  Lu- 
ther, Calvin,  and  the  Church  of  England,  all  agreed  as  to 
the  question  of  authority,  and  had  there  been  no  local  dif- 
ficulties and  no  political  interests  interfering,  every  branch 
of  the  reformation  would  have  combined  heartily  together. 
The  word  of  God,  therefore,  and  the  writings  of  the  fathers, 
being  in  fact  the  only  authorities  to  which  the  great  divis- 
ions of  the  Christian  world  ever  have  appealed,  to  these  the 
appeal  must  now  be  made  ;  and  by  these,  the  acts  of  this  uni- 
versal council  must  be  guided,  in  the  hope  of  regaining  a 
.;tate  of  primitive  unity  once  more. 

But  behold,  with  what  energy  these  records  are  exam- 
ined— how  carefully  mastered — how  deeply  explored — 
how  diligently  compared!  Each  member,  well  prepared 
by  a  thorough  acquaintance  with  the  Scriptures,  and  only 
laokini'f  for  the  illumination  of  truth,  reads  and  studies,  and 
prays  for  the  Spirit  of  unity  and  peace,  and  guards  his 
heart  from  every  feeling  of  prejudice,  in  order  that  his  un- 
derstanding may  be  clear  from  every  cloud  of  error.  Full 
of  the  mighty  idea,  that  the  peace  of  Christendom  is  com- 
mitted to  bis  hands  by  the  Prince  of  Peace,  each  man  takes 


LECTURE    11.]  BE  RESTORED.  307 

heed  to  be  '  swift  to  hear,  slow  to  speak,'  and  especially 
'  slow  to  wrath ;'  well  knowing  that  '  the  wrath  of  man 
worketh  not  the  righteousness  of  God.'  And  thus,  hold- 
ing no  public  session  for  arguments,  but  continual  private 
conferences,  and  bending  every  effort  towards  affection  and 
peace,  the  Council  moves  on,  with  caution,  with  solemn 
responsibility,  and  ample  time  ;  that  nothing  may  be  done 
in  rashness — nothing  in  strife  or  vain  glory,  but  all  with 
that  temper  of  meekness,  in  which  each  'is  ready  to  esteem 
the  other  better  than  himself.' 

Years  roll  on — it  is  a  work,  perhaps,  for  years.  The 
deputies  separate  after  sessions,  as  they  may  find  best,  of  a 
few  months'  continuance,  and  meet  again,  at  the  appointed 
season.  Truth  works  its  way — prejudices  lessen — heart 
grows  to  heart — the  pre-eminence  of  the  Scriptures  and 
the  real  testimony  of  primitive  antiquity,  are  more  and  more 
admitted — the  kindly  spirit  of  accomodation  in  little  things 
wears  away  asperity  of  feeling,  and  the  kindling  fire  of  di- 
vine love  consumes  every  petty  interest  of  party,  and  the 
dawning  of  a  blessed  day  is  seen,  growing  gradually  bright- 
er, until  the  Sun  of  Righteousness  is  ready  to  arise,  '  with 
HEALING  in  his  wings. ' 

But  how  is  Christendom  employed  during  this  solemn, 
and,  it  may  be,  lengthened  labor  ?  In  prayer — earnest  pray- 
er— prayer  not  exceeded  by  the  energy  of  a  martyr's  sup- 
plications, that  God  might  'arise  and  have  mercy  upon  Zion," 
— prayer,  that  this  work  of  love  might  not  be  troubled  by 
human  passion — that  all  concerned  in  it  might  be  endued 
with  wisdom  from  on  high — that  the  Holy  Spirit,  who  of 
old  descended  upon  his  apostles,  might  again  bring  his  peo- 
ple into  unity  and  peace — that  the  Lord  in  whose  hands 
are  the  hearts  of  all  men,  and  who  alone '  worketh  in  us 
both  to  will  and  to  do,  of  his  good  pleasure, '  might  conduct 


308  THE  PRESENT  COURSE  [LECTURE  II. 

his  own  work  to  a  happy  conclusion,  and  crown  it  with  his 
effectual  blessing. 

And  now,  behold,  the  work  is  done — the  trumpet  of 
the  Christian  Jubilee  is  blown  throughout  the  earth,  and 
peace — peace  and  love  return  to  sanctify  the  heritage  of 
Israel.  The  fundamental  principles  of  Scriptural  faith  and 
ecclesiastical  government  are  firmly  established  as  by  acon- 
stitution  ;  while  every  indulgence  compatible  with  these,  is 
granted  to  the  habits  and  customs  of  each  portion  of  the 
Christian  family  ;  which  portion  has  now  ceased  to  be  a  sect, 
though  it  continues  to  have  some  peculiarities  as  afi  order. 
Troubled  no  more  by  controversy,  by  bitterness,  by  con- 
tention— taught  by  the  experience  of  the  past  to  guard 
against  the  perils  of  the  future,  and  walking  hand  in  hand 
throughout  the  pilgrimage  of  their  probation,  the  house- 
hold of  God  has  become  a  light  to  enlighten  all  nations,  and 
a  glory  and  a  praise  to  the  ends  of  the  earth. 

What  could  stand  against  this  union  of  Christendom  ? 
What  could  keep  back  tlie  fulness  of  the  divine  blessing, 
when  the  demoniac  spirit  of  selfishness  and  strife  w^as  driven 
away  ?  The  Jews — the  chosen  people,  would  soon  be  con- 
verted to  a  faith  which  was  thus  seen  to  triumph,  even  over 
sectarian  animosity.  The  heathen  would  soon  cast  away 
their  idols  of  wood  and  stone,  and  bow  down  before  the  on- 
ly living  and  true  God.  Infidelity  would  blush  for  its  scoffs 
and  scorn,  and  either  forsake  its  tone  of  derision,  or  hide  it- 
self in  darkness  and  in  fear.  Zion  would  arise  and  shine — 
the  glory  of  the  Lord  would  beam  upon  her,  and  the  fulness 
of  prophecy  would  shed  the  blessings  of  truth,  and  holiness, 
and  peace,  and  love,  throughout  the  globe. 

Alas  !  my  brethren,  it  is  but  a  reverie — it  is  but  a  picture 
of  imagination.  Would  to  the  Lord  that  it  were  other- 
wise.    Would  that  the  general  desire  for  associations  could 


LECTURE  11.]  OF  CHRISTIAN  DUTY.  309 

take  tliat  elevated  course,  by  which  the  ancient  land  marks 
of  Christian  truth  might  be  placed  on  their  primitive  foun- 
dations, and  the  whole  power  of  Christian  influence  could  be 
brought  to  bear  upon  unbelief,  and  idolatry,  and  supersti- 
tion, instead  of  wasting  its  strength  and  hindering  its  ad- 
vancement by  a  miserable  partizan  warfare,  which  leads  to 
no  fixed  result,  and  gains  no  decisive  victory. 

But  until  the  hearts  of  Christians  are  made  ready,  by 
the  good  Spirit  of  the  Most  High  God,  for  a  real  union, 
based  on  principle,  and  established  in  the  face  of  the  world, 
by  the  only  practicable  mode — a  General  Council,  we  can 
do  nothing  better  for  the  interests  of  pure  and  undefiled  re- 
ligion, than  to  pursue  the  track  marked  out  by  Scripture 
and  the  Primitive  Church,  in  the  temper  of  benevolence 
towards  every  sect,  but  without  attempting  to  unite  with 
any.  We  are  not  at  liberty  to  sacrifice  the  rules  of  apos- 
tolic order,  or  the  authority  of  the  book  of  God,  to  please 
our  brethren  ;  nor  may  we  gratify  other  denominations,  by 
wounding  the  unity  of  our  own  Church,  because  this  would 
be  to  purchase  favor  abroad,  at  the  price  of  trouble  at  home. 

Meanwhile,  however,  let  us  do  all  that  we  can  in  our  re- 
spective spheres,  for  the  prosperity  of  Zion.  Let  us  never 
cease  to  pray  for  the  peace  of  Jerusalem,  and  cherish  towards 
our  Christian  brethren,  without  regard  to  party,  the  tem- 
per of  charity  and  kindness.  Let  us  do  justice  to  their  mo- 
tives, make  allowance  for  their  errors,  abstain  from  any  at- 
tack upon  their  feelings,  and  indulge  no  other  sentiments 
towards  them,  than  such  as  we  should  be  willing  to  carry 
with  us  to  our  dying  hour.  And  with  all  this,  let  us  be 
firm  and  constant  in  our  adherence  to  the  Gospel  of  Christ, 
and  to  the  Church  of  the  Apostles'  planting.  Let  us  re- 
sist with  constancy  all  attempts  to  innovate  upon  that  best 
and  surest  system.     Popular  or  unpopular,  in  evil  report 


310  CONCLUSION.  [lecture  11. 

or  good  report,  in  perils  or  in  peace,  let  our  lot  be  cast  in 
with  the  primitive  Church  of  our  Redeemer.  While  oth- 
ers are  blown  about  with  every  wind  of  doctrine,  we  shall 
there  find  an  anchor  for  our  souls.  While  others  pant  for 
the  excitement  of  novelty,  we  shall  there  walk  in  the  old 
paths,  the  good  way  of  Christ's  appointment.  And  if  this 
union  of  kindness  towards  others,  with  constancy  to  the 
primitive  system,  should  bring  reproach  upon  us,  let  us  re- 
member, my  beloved  brethren,  that  'it  is  a  very  small 
thing  to  be  judged  by  man's  judgment,  for  he  that  judgeth 
us  is  the  Lord.'  If  our  defence  of  Apostolic  authority  pro- 
vokes unfriendly  feelings,  let  us  reply  to  our  accusers,  in 
the    words    of  St.   Paul,   '  Am  I,   therefore,    become 

YOUR    ENEMY,    BECAUSE    I    TELL  YOU  THE  TRUTH?'       And 

let  us  take  comfort  in  the  recollection,  that  so  long  as  the 
evil  spoken  against  us  is  said  falsely — so  long  as  our  pecu- 
liar principles  are  derived  from  the  warrant  of  our  allegi- 
ance to  Christ — so  long  as  we  do  truly  make  his  Church 
on  earth,  a  preparatory  school  for  his  Church  in  heaven, 
the  tongue  of  the  reviler  may,  indeed,  prove  an  injury  to 
himself,  but  to  us,  it  will  only  be  the  herald  of  a  more 
abundant  blessing:. 


DISSERTATION 

ON 
SUNDRY   QUESTIONS 

OF  THEOLOGY  AND  PRACTICE 

CONCERNING 

THE    INSTITUTION, 
THE  SACRAMENTAL   NECESSITY, 

THE  DERIVED  CHARACTER, 
AND     THE     JUDICIAL     POWERS 

OF  THE  EPISCOPACY. 


CHAPTER  I 


Although  I  do  verily  believe  that  there  is  no  portion 
of  the  family  of  Christ  more  thoroughly  united  in  sentiment 
than  the  Protestant  Episcopal  Church,  yet  it  would  be 
idle  to  expect  that  there  should  not  be  several  questions 
amongst  us,  involving  considerable  diversity  of  opinion. 
Nor  is  this  diversity,  perhaps,  to  be  greatly  deprecated,  so 
lono;  as  the  advocates  of  either  side  allow  to  others  the  lib- 
erty  which  they  claim  for  themselves ;  and  do  not  identify 
their  favorite  views  with  the  prosperity  of  the  Church  to 
such  extent,  as  to  deny  the  honesty  and  fidelity  of  those 
who  differ. 

For  my  own  part,  I  frankly  avow  my  abhorrence  of  all 
party  names  and  distinctions.  High  Church  and  Low 
Church  designations  should  be  held  in  reprobation  by  all 
true  Churchmen;  and  the  mistaken  zeal  of  those  who  iden- 
tify either  of  these  terms  with  the  interests  of  Primitive  and 
Scriptural  Christianity,  cannot  be  too  constantly  discour- 
aged by  every  judicious  and  sober  mind.  But  in  order  that 
I  may  contribute  my  share  to  the  establishment  of  what 
seems,  in  my  humble  judgment,  to  be  the  truth  of  the 
points  in  question,  I  shall  treat  briefly,  in  the  following  dis- 
sertation, the  most  important  and  interesting  subjects  of 
discussion,  not  desiring  so  much  to  use  my  own  words,  as 
those  of  the  admired  'masters  in  Israel.' 


CHAPTER  1.]  DISSERTATION.  313 

The  first  enquiry  which  I  shall  endeavor  to  answer  is, 
Whether  Episcopacy,  as  held  by  us,  {5  a  divine  or  a  human 

Institution  1 

I  reply,  that  it  is  unquestionably  divine  ;  and  for  the  fol- 
lowing reasons. 

1.  It  has  been  shewn  that  the  Episcopal  system  is  tlie 
Apostolic  system.  That  the  Apostles  were  commissioned 
by  Christ,  is  not  denied.  Of  course,  thci/  were  divinely 
instituted.  But,  in  the  last  confirmation  of  the  Apostolic 
commission,  the  Redeemer  expressly  said,  '  Lo,  I  am  with 
you  alway,  even  unto  the  end  of  the  world. '  (Mat.  xxviii. 
20.)  Manifestly  this  promise  was  intended  for  the  Apos- 
tles and  THEIR  SUCCESSORS,  because  the  Lord  knew  per- 
fectly well,  that  the  personal  ministry  of  those  whom  he  was 
addressing  would  terminate  in  a  few  years,  and  he  could 
not,  therefore,  mean  to  be  understood  as  limiting  his  pre^ 
sence  to  those  individuals  alone.  Neither  could  he  be  sup- 
posed to  contemplate  a  ministry  of  an  inferior  grade  to  tlie 
apostles,  because  the  promise  is,  '  Lo,  I  am  with  you  al- 
way, '  that  is,  with  you,  and  with  those  whom  you  shall  ap- 
point in  your  place.  Therefore  it  results  irresistibly,  that 
the  Saviour  here  contemplated  the  continuance  of  the  Apos- 
tolic office,  which,  being  divinely  instituted  by  the  great 
Head  of  the  Church,  in  person,  and  being  continued  by  the 
Apostles,  and  still  existing,  by  an  uninterrupted  succession 
from  them,  remains  a  divine  institution  to  this  hour,  and 
will  so  remain,  according  to  Christ's  promise,  until  the  end 
of  the  world. 

2.  Secondly,  however,  the  Scriptural  system  of  Episco- 
pal government  is  divinely  instituted,  because  it  was  settled 
by  the  Apostles,  who  were  guided  by  the  Holy  Spirit. 
*  We  have  the  mind  of  Christ,'  saith  St.  Paul.  '  I  think 
also,'  saith  he  elsewhere,  'that  I  have  the  Spirit  of  God.' 

37 


314  DISSERTATION.  [cHAPTER  1. 

And  again, '  If  any  man  among  you,'  saith  he, '  think  himself 
a  prophet  or  spiritual,  let  him  acknowledge  what  I  say  to 
be  the  commandments  of  our  Lord  Jesus  Christ.'  Grant- 
ing, therefore,  that  Episcopacy  was  only  instituted  by  the 
Apostles,  yet  that  itself  amounts  to  a  divine  institution ; 
nor  can  we  place  this  primitive  government  upon  a  lower 
foundation,  without  striking  at  the  root  of  all  that  infallible 
authority  which  the  Saviour  committed  to  the  Apostles, 
when  he  gave  them  'the  keys  of  the  kingdom  of  heaven.' 

I  conclude  in  the  unanswerable  argument  of  Hooker, 
(Ecc.  Pol.  B.  7.  <§>  5.  London  Ed.  of  1825.  Vol.  2.  p. 
275.) 

'  What  need  we,'  saith  this  distinguished  author,  '  to 
seek  far  for  proofs  that  the  Apostles,  who  began  this  order 
of  regiment  of  bishop5,  did  it  not  but  by  divine  instinct, 
when,  without  such  direction,  things  of  far  less  weight  and 
moment  they  attempted  not?  Paul  and  Barnabas  did  not 
open  their  mouth  to  the  Gentiles,  till  the  Spirit  had  said, 
'  Separate  me  Paul  and  Barnabas  for  the  work  whereto  I 
have  called  them.'  The  Eunuch  by  Philip  was  neither 
baptised  nor  instructed,  before  the  Angel  of  God  was  sent 
to  give  him  notice  that  so  it  pleased  the  Most  High.  In 
Asia,  Paul  and  the  rest  were  silent,  because  the  Spirit  for- 
bade them  to  speak.  When  they  intended  to  have  seen 
Bithynia,  they  stayed  their  journey,  the  Spirit  not  giving 
them  leave  to  go.  Before  Timothy  was  employed  in  those 
Episcopal  affairs  of  the  Church,  about  which  the  Apostle 
St.  Paul  used  him,  the  Holy  Ghost  gave  special  charge 
for  his  ordination  and  prophetical  intelligence  ;  more  than 
once,  what  success  the  same  would  have.  And  shall  we 
think  that  James  was  made  bishop  of  Jerusalem,  Evodius, 
bishop  of  the  Church  of  Antioch,  the  Angels  in  the  Church- 
es of  Asia,  bishops,  that  bishops  every  where  were  appointed 


CHAPTER  1.]  DISSERTATION.  315 

to  take  away  factions,  contentions,  and  schisms,  without 
some  divine  instigation  and  direction  of  the  Holy  Ghost? 
Wherefore,  let  us  not  fear  to  be  herein  bold  and  perempto- 
ry, that  if  any  thing  in  the  Church's  government,  surely 
the  first  institution  of  bishops  was  from  heaven,  was  even 
from  God ;  the  Holy  Ghost  was  the  author  ofit.^ 


CHAPTER   II 


Is  Episcopacy  essential  to  the  being  of  a  Church  7 

Since  we  maintain  tliat  the  institution  of  Episcopal  govern- 
ment is  of  divine  authority  it  might  seem  to  follow  that  it 
is  essential  to  the  being  of  a  Church — that  there  can  be 
no  Church  without  Episcopacy.  But  this  does  not  appear 
lo  be  a  necessary  consequence.  A  Church  may  be  a  true 
Church,  and  yet  be  imperfect  or  unsound,  just  as  a  man 
may  be  a  real  man,  whose  constitution  is  impaired,  or  whose 
body  is  mutilated.  There  have,  indeed,  been  some  strange 
applications  of  this  analogy,  which,  considering  the  bishop 
as  the  head  of  the  Ciiurch,  likened  the  case  of  a  Church 
without  a  bishop,  to  a  man  without  a  head.  But  this  is 
truly  a  very  wild  comparison.  A  bishop  inay  be  called, 
in  a  certain  sense,  the  head  of  a  Church  within  a  particu- 
lar diocese ;  although  even  this  phraseology  is  better 
avoided,  because  it  is  exceedingly  liable  to  misrepresenta- 
tion. But  in  no  possible  sense  can  a  bishop  be  called  the 
head  of  the  Church  at  large,  nor,  iji  the  highest  sense,  the 
head  of  any  part  of  it.  '  Christ  is  the  Head  of  the 
Church' — 'the  Bishop  and  Shepherd  of  our  souls.* 
All  other  bisliops  are  members  of  his  body,  governing  and 
leading  the  rest,  indeed,  but  always  in  subordination  and 
obedience  to  him,  who  is  the  '  one  Law-giver — able  to 
save  and  to  destroy.' 

Hence,  we  deny,  in  opposition  to  our  Roman  Catholic 
brethren,  that  there  should  be  any  such  thing  as  a  univer- 


CHAPTER  2.]  DISSERTATION.  3lt 

sal  bishop — a  bishop  of  bishops — a  vicar  of  Christ  on  earth. 
Tliis  is  a  distinguished  and  well  known  tenet  of  Popery, 
which  all  Protestants  Episcopalians  reject.  The  great  Re- 
deemer has,  indeed,  re-ascended  to  the  throne  of  his  glory, 
but  he  has  not  left  his  Church,  nor  placed  it  under  the  rule 
of  any  vicar-general.  The  Apostles  had  no  Prince  but  Christ 
amongst  them,  neither  had  the  Church  of  the  Apostles' 
planting.  Consequently,  the  bishops  of  the  Church  are 
many,  equal  in  official  rank  and  authority.  The  Head  of 
the  Church  can  be  but  One. 

Hence,  also,  arises  the  necessity  of  general  councils, 
whenever  any  circumstance  occurs  in  which  the  consent  of 
the  whole  body  is  required.  And  when  the  bishops  have 
assembled  in  those  councils,  their  whole  object  has  been  to 
discover  the  will  of  the  Head,  even  Christ ;  and  their  de- 
crees have  always  been  promulgated  upon  the  acknowleged 
principle,  that  they  were  according  to  the  mind  of  the 
Lord,  being  the  interpretation  of  his  own  word,  under  the 
influence  of  his  own  Spirit. 

If,  therefore,  the  bishop  of  a  diocese  should  die,  the 
Church  of  that  diocese  is  not  to  be  compared  to  a  man 
without  a  head,  during  the  interregnum  which  must  take 
place  before  the  consecration  of  a  successor.  And  if  that 
diocese  should  have  to  Vvait  for  many  years  before  the  de- 
fect is  supplied,  it  is  not  deprived  of  its  place  in  the  body 
of  Christ.  And  if,  owing  to  any  circumstance  of  necessity, 
it  should  never  have  the  benefits  of  that  Apostolic  office 
again,  but  should  find  itself  obliged,  like  a  mutilated  man, 
to  make  shift  with  its  other  members,  still  it  has  not  lost 
its  head,  nor  has  it  ceased  to  be  a  part  of  the  body  of  Christ 

THE  CHURCH  CATHOLIC,  OB  UNIVERSAL. 

In  order  to  set  this  important  matter  in  as  clear  a  light 
as  I  can,  within  the  prescribed  limits  of  this  brief  treatise, 

27* 


318  DISSERTATION.  [CHAPTER  2. 

I  shall  close  this  chaptei*  with  the  definition  of  the  Church 
set  forth  by  that  celebrated  man,  who  maintained  with  so 
much  force,  the  divine  institution  of  Episcopacy.  I  shall 
then  discuss,  succinctly,  the  difficulties  supposed  to  encum- 
ber the  question. 

'  Church,'  saith  Hooker,  (Eccles.  Polity,  Book  5.  <^  68 
p.  17  of  2d  vol.  London  Ed.  of  A.  D.  1825.)  '  is  a  word 
which  art  hath  devised,  thereby  to  sever  and  distinguish 
that  Society  of  men  which  professeth  the  true  religion, 
from  the  rest  which  profess  it  not.  There  have  been  in 
the  world,  from  the  very  first  foundation  thereof,  but  three 
religions :  Paganism,  which  lived  in  the  blindness  of  cor- 
rupt and  depraved  nature  ;  Judaism,  embracing  the  law 
which  reformed  heathenish  impieties,  and  taught  salvation 
to  be  looked  for  through  One  whom  God  in  the  last  days 
would  send  and  exalt  to  be  Lord  of  all  ;  finally.  Christian 
belief,  which  yieldeth  obedience  to  the  Gospel  of  Jesus 
Christ,  and  acknowledgeth  him  the  Saviour  whom  God  did 
promise.  Seeing  then  that  the  Church  is  a  name,  which 
art  hath  given  to  pro/bssors  of  true  religion  ;  as  they  that 
will  define  a  man,  are  to  pass  by  those  qualities  wherein 
one  man  doth  excel  another,  and  to  take  only  those  essen- 
tial properties,  whereby  man  doth  differ  from  creatures  of 
other  kinds,  so  he  that  will  teach  what  the  Church  is,  shall 
never  rightly  perform  the  work  whereabout  he  goeth,  till  in 
matter  of  religion  he  touch  that  difference  which  severeth 
the  Church's  religion  from  theirs  who  are  not  the  Church. 
Religion  being  therefore  a  matter  partly  of  contemplation, 
partly  of  action  ;  we  must  define  the  Church,  which  is  a 
religious  Society,  by  such  differences  as  do  perfectly  ex- 
plain the  essence  of  such  things  ;  that  is  to  say,  by  the 
abject  or  matter  whereabout  the  contemplation  and  actions 
(jf  the  Church  are  properly  conversant.     For  so  all  know- 


CHAPTER    2.]  DISSERTATION.  319 

ledge  and  all  virtues  are  defined.  Wherefore,  because  the 
only  object  which  separateth  ours  from  other  Religions,  is 
Jesus  Christ,  in  whom  none  but  the  Church  doth  believfe, 
and  whom  none  but  the  Church  doth  worship  ;  we  find 
that  accordingly  the  Apostles  do  every  where  distinguish 
hereby  the  Church  from  Infidels  and  from  Jews,  accounting 
them  '  which  call  upon  the  name  of  our  Lord  Jesus  Christ 
to  he  HIS  CHURCH.  If  we  go  lower,  we  shall  but  add  unto 
this  certain  casual  and  variable  accidents,  which  are  not 
properly  of  the  being,  but  make  only  for  the  happier  and 
better  being  of  the  Church  of  God,  either  in  deed,  or  in 
men's  opinions  and  conceits.  This  is  the  error  of  all  Po- 
pish definitions  that  hitherto  have  been  brought.  They 
define  not  the  Church  by  that  which  the  Church  essentially 
is,  but  by  that  wherein  they  imagine  their  own  more  per- 
fect than  the  rest  are. 

Again,  ib.  p.  19.  'That  which  separateth  therefore 
utterly,'  continues  Hooker,  'that  which  cutteth  off  clean 
from  the  visible  Church  of  Christ,  is  plain  apostacy,  direct 
denial,  utter  rejection  of  the  whole  Christian  faith,  as  far 
as  the  same  is  professedly  different  from  infidelity.  Here- 
tics, as  touching  those  points  of  doctrine  wherein  they 
fail ;  Schismatics,  as  touching  the  quarrels  for  which,  or 
the  duties  wherein  they  divide  themselves  from  their  breth- 
ren ;  loose,  licentious,  and  wicked  persons,  as  touching 
their  several  offences  or  crimes,  have  all  forsaken  the  true 
Church  of  God  :  the  Church  which  is  sound  and  sincere 
in  the  doctrine  which  they  corrupt ;  the  Church  that  keep- 
eth  the  bond  of  unity  which  they  violate  ;  the  Church  that 
walketh  in  the  laws  of  righteousness  which  they  trans- 
gress; this  very  true  Church  of  Christ  they  have  left, 
howbeit  not  altogether  left,  nor  forsaken  simply  the  Church  ; 
upon  the  main  foundation  vfhereof  they  continue  built,  not- 


320  DISSERTATION.  [CHAPTER  2. 

withstanding  these  breaches  whereby  they  are  rent  at  the 
top  asunder  J' 

And  to  shew  his  meaning  yet  more  clearly,  he  saith  again, 
Book  3.  ^  1.  (ib.  1.  Vol.  p.  276)  -  We  must  acknowledge 
even  heretics  themselves  to  be,  though  a  maimed  part, 
yet  a  part  of  the  visible  Church.' — '  Heretics  are  not  ut- 
terly cut  off  from  the  visible  Church  of  Christ.  If  the 
fathers  do  any  where,  as  oftentimes  they  do,  make  the  true 
visible  Church  of  Christ  and  heretical  companies  opposite; 
they  are  to  be  construed  as  separating  heretics,  not  alto- 
gether from  the  company  of  believers,  but  from  the  fellow- 
ship of  sound  believers.  For  where  professed  unbelief  is, 
there  can  be  no  visible  Church  of  Christ ;  there  may  be, 
where  sound  belief  wanteth.  Infidels  being  clean  without 
the  Church,  deny  directly,  and  utterly  reject,  the  very 
principles  of  Christianity  ;  which  heretics  embrace,  and  err 
only  by  misconstruction.' 

From  all  which  it  is  manifest,  that  the  visible  Church 
Universal  or  Catholic,  in  the  opinion  of  Hooker,  includes 

all  who  PROFESS  TO  BELIEVE  IN  THE  LORD  JeSUS  ChRIST  ; 

whatever  the  defects  or  corruptions  of  their  respective  sys- 
tems may  otherwise  be. 


CHAPTER  III. 


How  does  this  definition  quadrate  uith  the  doctrine  of  our 
articles  1 

The  nineteenth  article  of  the  thirty  nine,  defines  the  Church 
in  the  following  terms. 

'  The  visible  Church  of  Christ  is  a  congregation  of  faith- 
ful men,  in  the  which  the  pure  word  of  God  is  preached,  and 
the  sacraments  be  duly  ministered  according  to  Christ's  or- 
dinance, in  all  ihose  things  that  of  necessity  are  requisite  to 
the  same. ' 

And  the  twenty  third  article,  on  the  calling  of  the  min- 
istry, declares  that  '  It  is  not  lawful  for  any  man  to  take 
upon  him  the  office  of  public  preaching,  or  ministering  the 
sacraments  in  the  congregration,  before  he  be  lawfully  called, 
and  sent  to  execute  the  same.  And  those  we  ought  to 
judge  lawfully  called  and  sent,  which  be  chosen  and  called 
to  this  work  by  men  who  have  public  authority  given  unto 
tliem  in  the  congregation,  to  call  and  send  ministers  into 
the  Lord's  vineyard. ' 

Now  here,  we  have  the  liberal  construction  of  our  Re- 
formers, upon  the  Churches  in  general.  But  when  we 
come  to  the  ordinal,  in  which  the  system  is  set  forth  for 
the  Church  of  England,  we  find  a  much  more  precise,  and 
primitive  doctrine. 

'  It  is  evident, '  saith  the  ordinal,  '  unto  all  men  diligent- 
ly reading  holy  Scripture  and  ancient  authors,  that  from  the 


8^2  DISSERTATION.  [CHAPTER  3. 

Apostle's  time  there  have  been  these  orders  of  ministers  in 
Clirist's  Church, — bishops,  priests  and  deacons.  Which 
offices  were  evermore  had  in  such  reverend  estimation,  that 
no  man  might  presume  to  execute  any  of  them,  except  he 
were  first  called,  tried,  examined  and  known  to  have  such 
qualities  as  are  requisite  for  the  same  ;  and  also  by  pub- 
lic prayer,  with  imposition  of  hands,  were  approved  and  ad- 
mitted thereunto  by  lawful  authority.  And  therefore,  to 
the  intent  that  these  orders  may  be  continued,  and  rever- 
ently used  and  esteemed  in  this  Church,  no  man  shall  be 
accounted  or  taken  to  be  a  lawful  bishop,  priest,  or  deacon, 
in  this  Church,  or  suffered  to  execute  any  of  the  said  func- 
tions, except  he  be  called,  tried,  examined,  and  admitted 
thereunto,  according  to  the  form  hereafter  following,  or  hath 
had  Episcopal  consecration  or  ordination. ' 

The  general  and  cautious  language  employed  in  the  two 
foregoing  articles,  and  the  precise,  full  and  positive  doc- 
trine of  the  rule  last  quoted,  must  strike  every  impartial 
reader,  as  presenting  a  remarkable  contrast.  The  expla-^ 
nation,  however,  is,  to  my  mind,  simple  and  perfectly  satis- 
factory. The  Reformers  of  the  Church  of  England  well 
knew  that  the  Episcopal  system  was  the  only  one  which 
could  fairly  claim  the  distinction  of  divine  authority,  being 
the  only  one  established  under  the  authority  of  the  Apos- 
tles in  the  Church  of  Christ.  And  therefore,  for  themselves 
and  their  particular  branch  of  the  Reformation,  since  the 
good  Providence  of  God  had  put  it  in  their  power,  they 
were  determined  to  preserve  it  unimpaired,  and  not  to  al- 
low it  to  be  troubled  by  any  invasion.  But  they  had  be- 
fore their  eyes  the  continental  Churches  of  France,  Germa- 
ny, Switzerland  and  Holland,  which  had  not  the  means  of 
perpetuating  this  primitive  system,  and  which  had  been 
constrained  by  the  necessity  of  their  local  situation  to  adopt 


CHAPTER  3.]  DISSERTATION.  323 

a  novel  and  defective  plan  for  their  ministry.  Believing 
that  this  defect,  in  such  peculiar  circumstances,  was  allow- 
able, the  framers  of  our  articles  took  the  broadest  latitude 
with  respect  to  the  lawfulness  of  the  course  pursued  by  the 
other  reformers  ;  and  tlius  placed  on  record  a  beautiful  me- 
morial of  a  truly  Christian  spirit,  excusing  with  the  kindli- 
est allowance,  the  very  deficiencies  of  their  brethren,  while 
they  asserted  the  strictest  and  most  uncompromising  princi- 
ple for  themselves,  (a) 

In  order  to  ascertain  how  far  this  construction  is  sanc- 
tioned by  the  most  eminent  writers,  let  us  examine  the  sen- 
timents of  Hooker,  Chillingworth,  and  Burnet.  I  com- 
mence with  Burnet,  although  the  last  in  the  order  of  chro- 
nology, because  his  well  known  book  on  the  thirty  nine 
articles  was  written  long  after  the  time,  when  any  peculiar 
bias  towards  the  Continental  Churches  could  be  suspected. 
Besides  which,  it  comes  as  near  the  authority  of  the  Church 
as  any  production  of  an  individual  has  ever  done  ;  since  he 
tells  us,  in  his  preface,  that  he  was  induced  to  undertake 
the  work  by  the  Archbishop   of  Canterbury,  that  it  was 

(a)  That  this  was  their  design  in  framing  the  nineteenth  and  twenty 
third  articles  as  they  have  done,  will  perhaps  be  more  evident  to  some 
readers,  upon  a  comparison  with  the  definitions  of  the  Church,  set  forth 
by  Calvin  and  Luther,  which  I  subjoin  for  their  greater  satisfaction. 

'  Quod  dicimus, '  says  Calvin,  Instit.  Lib.  4.  Cap.  1"  §  12.  '  purum  ver- 
bi  ministerium  et  purum  in  celebrandis  sacramentis  ritum,  idoneum  esse 
pignus  et  arrhabonem,  ut  tuto  possimus  societatem  m  qua  utrunque  exti- 
terit,  pro  Ecclesia  amplexari.' 

In  the  seventh  article  of  the  Augsburg  Confession,  the  definition  of 
the  Church  is  very  similar  to  our  nineteenth  Art  See  Luther's  works. 
4.  vol.  p.  190. 

'Item  docent,  quod  una  sancta  ecclesia  perpetuo  mansura  sit.  Est 
autem  ecclesia  congregatio  sanctorum,  in  qua  evangelium  recte  doce- 
tur,  et  recte  administrantur  sacramenta.  Et  ad  veram  unitatem  Eccle- 
siae,  satis  est  consentiro  de  doctrina  Evangelii  et  administratione  sacra- 
mentorum. ' 


324  DISSERTATION.  [CHAPTEK  3. 

read  with  great  care  by  many  of  the  other  bishops  and  sev- 
eral learned  divines,  and  that  it  was  pubhshed  with  the 
strongest  expressions  of  their  approbation. 

Speaking  of  the  twenty  third  article,  bishop  Burnet  says, 
(Lond.  Ed.  of  1827.  p.  257,)  •'  I  come  in  the  next  place  to 
consider  the  second  part  of  this  article,  which  is  the  defi- 
nition here  given  of  those  that  are  lawfully  called  and  sent ; 
this  is  put  in  very  general  words,  far  from  that  magisterial 
stiffness  in  which  some  have  taken  upon  them  to  dictate  in 
thi's  matter.  The  article  does  not  resolve  this  into  any  par- 
ticular constitution,  but  leaves  the  matter  open  and  at  large 
for  such  accidents  as  had  happened,  and  such  as  might  still 
happen.  They  who  drew  it  had  the  state  of  the  several 
Churches  before  their  eyes  that  had  been  differently  refor- 
med ;  and  although  their  own  had  been  less  forced  to  go 
out  of  the  beaten  track  than  any  other,  yet  they  knew  that 
all  things  among  themselves  had  net  gone  according  to 
tliose  rules  that  ought  to  be  sacred  in  regular  times  :  neces- 
sity has  no  law,  and  is  a  law  imto  itself. '  (b) 

And  a  litile  flirther  on,  (p.  258.)  he  observes,  *  If  a  com- 
pany of  Christians  find  the  public  worship  where  they 
live  to  be  so  defiled,  that  they  cannot  with  a  good  con- 
science join  in  it,  and  if  they  do  not  know  of  any  place  to 
which  they  can  conveniently  go,  where  they  ma^  worship 
God  purely,  and  in  a  regular  way ;  if,  I  say,  such  a  body 

(b)  This  admission  of  impcrfeclion  in  ihc  system  of  the  Church  of 
England,  may  perhaps  be  fairly  understood  to  apply  to  those  unavoidable 
defects  whicli  arose  from  lier  dependence  on  the  State,  juch  as  the  bish- 
ops being  appointed  by  ihe  king,  instead  of  bcir.g  elected  by  the  clergy 
and  people,  &.c.  There  has  been,  in  truth,  a  far  more  perfect  exhibi- 
tion of  Church  and  State  in  the  Puritan  dnysof  New  England,  than  has 
ever  been  seen  in  old  England,  since  the  Reformation.  And  as  the  mat- 
ter now  stands,  and  has  stood  with  them  since  that  time,  the  true  title 
of  the  union  wou'd  be  belter  expressed  by  reversing  the  order  of  the 
words.     It  is  not  Church  and  State,  so  much  as  State  and  Church. ' 


CHAPTER  3.]  DISSERTATION.  3'25 

finding  some  that  have  been  ordained,  though  to  the  lower 
functions,  should  submit  itself  entirely  to  their  conduct,  or 
finding  none  of  those,  should  by  a  common  consent  desire 
some  of  their  own  number  to  minister  to  them  in  holy 
things,  and  should  upon  that  beginning  grow  up  to  a  regu- 
lated constitution,  though  we  are  very  sure  that  this  is  quite 
out  of  all  rule,  and  could  not  be  done  without  a  very  great 
sin,  unless  the  necessity  were  great  and  apyarent ;  yet  ;f 
the  necessity  is  real  and  not  feigned,  this  is  not  condemned 
nor  annulled  by  the  article ;  for  when  this  grows  to  a  con- 
stitution, and  when  it  was  begun  by  the  consent  of  a  body, 
who  are  supposed  to  have  an  authority  in  such  an  extraor- 
dinary case,  whatever  some  hotter  spirits  have  thouglit  of 
this,  since  that  time,  yet  we  are  very  sure,  that  not  only 
those  who  penned  the  articles,  but  the  body  of  this  Church 
for  about  half  an  age  after,  did,  nothwithstanding  those 
irregularities,  acknowledge  the  foreign  Churches  so  con- 
stituted, to  be  true  Churches  as  to  all  the  essentials  of  a 
Church  ;  though  they  had  been  at  first  irregularly  formed, 
and  continued  still  to  be  in  an  imperfect  state.  And  there- 
fore the  general  words  in  which  this  part  of  the  article  is 
framed,  seem  to  have  been  designed  on  purpose  not  tc  ex- 
clude them.' 

Hooker,  speaking  on  the  same  point,  although  without 
any  particular  reference  to  the  articles,  saith  (Eccl.  Poi.  B. 
7.  «§>  14.  Lond.  Ed.  of  1825.  2.  Vol.  p.  304.)  'There 
may  be  sometimes  very  just  and  sufficient  reasons  to  allow 
ordination  made  without  a  bishop.' — '  Men  may  be  extra- 
ordinarily, yet  allowably  two  ways  admitted  unto  spiritual 
functions  in  the  Church.  One  is,  when  God  himself  doth 
of  himself  raise  up  any,  whose  labor  he  uselh  without  re- 
quiring that  men  should  authorize  them ;  but  then  he  doth 
ratify  their  calling  by  manifest  signs  and  tokens  himsell 

98 


326  DISSERTATION.  [CHAPTER  3j 

from  heaven.' — '  Another  extraordinary  kind  of  vocation 
is,  when  the  exigence  of  necessity  doth  constrain  to  leave 
the  usual  ways  of  the  Church,  which  otherwise  we  would 
willingly  keep ;  where  the  Church  must  needs  have  some 
ordained,  and  neither  hove,  nor  can  have  possibly,  a  bishop 
to  ordain  ;  in  case  of  such  necessity,  the  ordinary  institution 
of  God,  hath  given  oftentimes,  and  may  give  place.  And, 
therefore,  we  are  not,  simply  without  exception,  to  urge  a 
lineal  descent  of  power  from  the  Apostles,  by  continued 
succession  of  bishops  in  every  effectual  ordination.  These 
cases  of  inevitable  necessity  excepted,  none  may  ordain 
but  only  bishops.' 

And  again,  the  same  author,  speaking  of  the  Presbyteri- 
an Churches  (B.  3.  <§>  2.  vol.  l.p.  330.)  with  respect  to  the 
same  point  of  necessity,  uses  the  following  words  :  *  In 
which  respect,'  saith  he,  '  for  mine  own  part,  although  1 
see  that  certain  reformed  Churches,  the  Scottish  especially 
and  French,  have  not  that  which  best  agreeth  with  the  Sa- 
cred Scriptures,  I  mean  the  government  that  is  by  bishops, 
inasmuch  as  both  these  Churches  are  fallen  under  a  differ- 
ent kind  of  regimen ;  which  to  remedy,  it  is  for  the  one 
altogether  too  late,  and  too  soon  for  the  other  during  their 
present  affliction  and  trouble :  yet  this  their  defect  and  im- 
perfection I  had  rather  lament  in  such  a  case  than  exagger- 
ate ;  considering  that  men  oftentimes,  without  any  fault  of 
their  own,  may  be  driven  to  want  that  kind  of  polity  or 
regimen  which  is  the  best ;  and  to  content  themselves  with 
that  which  either  the  irremediable  error  of  former  times,  or 
the  necessity  of  the  present  hath  cast  upon  them.' 

Once  more,  Hooker,  reconciling  Jerome  to  himself,  by 
a  paraphrase  on  the  passage,  where  he  speaks  of  the  supe- 
riority of  bishops  being  the  result  rather  of  the  custom 
of  the  Church  than  of  any  express  law  of  God,  uses  this 


CHAPTER  3.]  DISSERTATION.  327 

language:  (B.  7.  ib.  2,  vol.  252.)  'Presbyters  must  not 
grudge  to  continue  subject  unto  their  bishops,  unless  they 
will  proudly  oppose  themselves  against  that  which  God 
himself  ordained  by  his  Apostles,  and  the  whole  Church 
of  Christ  approveth  and  judgeth  most  convenient.  On  the 
other  side,  bishops,  although  they  may  avouch,  with  con- 
formity of  truth,  that  their  authority  had  thus  descended 
even  from  the  very  Apostles  themselves,  yet  the  absolute 
and  everlasting  continuance  of  it  they  cannot  say  that  any 
commandment  of  the  Lord  doth  enjoin  ;  and  therefore 
must  acknowledge  that  the  Church  hath  power  by  univer- 
sal consent  upon  urgent  cause  to  take  away,  if  thereunto 
she  be  constrained  through  the  proud,  tyrannical,  and  unre- 
forraable  dealings  of  her  bishops.' — '  Let  this  consideration 
be  a  bridle  unto  them,  let  it  teach  them  not  to  disdain  the 
advice  of  their  presbyters,  but  to  use  their  authority  with 
so  much  the  greater  humility  and  moderation,  as  a  sword 
which  the  Church  hath  power  to  take  from  them.' 

Chillingworth,  although  a  staunch  supporter  of  Episco» 
pacy,  is  quite  as  indulgent  towards  the  defective  Churches 
of  the  reformation  ;  for  he  denies  that  Luther  and  the  oth- 
er reformers  were  schismatics  for  leaving  the  Church  of 
Rome.  '  Protestants,'  saith  he,  (vol.  2.  p.  204)  are  per- 
emptory and  unanimous  in  denying  that  they  are  truly 
Schismatics  who  leave  the  communion  of  tlie  visible  Church 
if  corrupted  ;  especially  if  the  case  be  so  (and  Luther's 
was  so)  that  they  must  either  leave  her  communion,  or  of 
necessity  communicate  with  her  in  her  corruptions.' 

Again,  he  questions  whether  the  present  generation  of 
separatists  could  be  called  schismatical,  even  if  their  fore- 
fathers had  been  so,  'You  say,'  saith  Chillingworth,  ad- 
dressing his  Roman  Catholic  antagonist,  (see  Chil.  works. 
Lond.   ed.  of  1820  vol.  2.   p.  189)  'that  supposing  Lu- 


328  DISSERTATION.  [CHAPTER  3. 

tlier,  and  they  which  did  (iist  separate  from  the  Roman 
Cliurch,  were  guilty  of  schism,  it  is  certainly  consequent, 
that  all  who  persist  in  this  division,  must  be  so  likewise  ; 
which  is  not  so  certain  as  you  pretend.  For  they  which 
alter,  without  necessary  cause,  the  present  government  of 
a!iy  state,  civil  or  ecclesiastical,  do  commit  a  great  fault ; 
whereof  notwithstanding  they  may  be  innocent,  who  con- 
tinue this  alteration,  and  to  the  utmost  of  their  power  op- 
pose a  change,  though  to  the  former  slate,  when  continu- 
ance of  time  hath  once  settled  the  j)resent.' 

Again,  he  combats  the  accusation  that  Luther  forsook 
the  visible  Church  v.hen  he  left  the  Church  of  Rome. 
•  Properly  speaking, '  saith  he,  (ib.  p.  226.)  it  is  not  true, 
that  Luther  and  his  followers  forsook  the  whole  corrupted 
Church  or  the  external  communion  of  it :  but  only  that  he 
forsook  that  part  of  it  which  was  corrupted  and  still  would 
be  so  ;  and  forsook  not,  but  only  reformed  another  part, 
which  part  they  themselves  were  ;  and  I  suppose  you  will 
not  go  about  to  persuade  us,  that  they  forsook  themselves 
or  their  communion.  And  if  you  urge,  that  they  joined 
themselves  to  no  other  part,  therefore  they  separated  from 
the  whole  ;  I  say  it  follows  not,  inasmuch  as  themselves 
were  a  part  of  it,  and  still  continued  so:  and  therefore  could 
no  more  separate  from  the  whole  than  from  themselves. ' 

Once  more,  Chiliingworth  gives  an  explanation  which 
'.ipplies  to  our  nineteenth  article,  and  is  worthy  of  notice. 
'  Protestants,'  saith  he,  (ib.  p.  205)  '  do  not  make  the  true 
preaching  of  the  word,  and  the  due  administration  of  the 
sacraments,  the  notes  of  the  visible  Church,  but  only  of  a 
visible  Church :  now  these  you  know  are  very  different 
things  ;  the  former  signifying  th.e  Chui-cli  catliolic,  or  the 
whole  Church  ;  the  latter,  a  particular  Church,  or  a  part 
of  the  Catholic. ' — '  and  if  it  be  said  (ib.  197.)  that  preach- 


CHAPTERS.]  DISSERTATJON.  329 

ing  of  tlie  word  and  administration  of  the  sacraments  can- 
not but  make  a  Church  visible,  and  these  are  inseparable 
notes  of  the  Church — 1  answer,  that  they  are  so  far  insep- 
arable, that  wheresoever  they  are,  there  a  Church  is  :  but 
not  so,  but  that  in  some  cases  there  may  be  a  Church,  where 
these  are  not. '  In  pursuance  of  which  idea,  Chillingworth 
strongly  insists,  that  the  true  Church  may  exist  even  where 
it  is  invisible,  likening  it  to  the  case  of  Israel  when  Elijah 
thought  liimself  alone,  but  God  told  him  that  there  were 
yet  seven  thousand  in  Israel  who  had  not  bowed  the  knee 
to  Baal. '  (ib.  210.)  '  Hence, '  saith  he,  (ib.  214.)  '  ProU 
«stants  do  not  hold  the  failing  of  the  Church  from  its  be- 
ing, but  only  from  its  visibility ;  which  if  you  conceive  all 
one,  then  must  you  conceive  that  the  stars  fail  every  day 
•and  the  sun  every  night.  '   (c) 

Lastly,  Chillingworth,  (ib.  p.  253.)  sums  up  the  differ^ 
ences  amongst  the  various  branches  of  the  Reformation  in 
these  terms.  '  Some, '  saith  he,  *  taking  their  direction  in 
this  work  of  reformation  only  from  the  Scripture,  (d)  oth- 
ers from  the  writings  of  the  fathers  and  the  decrees  of  coun- 
cils of  the  first  five  ages,  certainly  it  is  no  great  marvel  that 
there  was,  as  you  say,  disagreement  between  them,  in  the 
particulars  of  their  reformation,  nay,  morally  speaking,  it 
was  impossible  it  should  be  otherwise.  Yet  let  me  tell 
you,  the  difference  between  them,  (especially  in  com^ 
parison  of  your   Church  and  religion)  is  not  the  difference 

(c)  This  opinion  of  Chillingworth  may  be  admitted  if  understood  of 
(he  imcorruptcd  part  of  the  Church ;  but  -of  the  Church  as  a  whok, 
Hooker  says,  Ecc.  Pel.  B.  3.  1  vol.  p.  273.  '  God  hath  had  ever,  and  ever 
ehall  have,  some  Church  visible,  upon  earth.  When  the  people  of  God 
worshipped  the  Calf  in  the  wildernes  ;  when  they  adored  the  faraz.en 
Serpent ;  %vhcn  ihey  served  the  gods  of  the  nations  ;  when  they  bowed 
iheir  knees  to  Baal the  sheep  of  his  visible  flock  they  continued.' 

^d)  Chillingworth  should  rather  have  said,  from  a  'part  of  the  Scriptura 
fcr  whiehsee  more  particularly  the  5th  chapter? 
2B# 


330  DISSERTATION.  [CHAPTER  3. 

between  good  and  bad  ;  but  between  good  and  better  :  and 
they  did  best  that  followed  Scripture,  interpreted  by  Cath- 
olic written  tradition  ;  whicii  rule  the  reformers  of  the 
Church  of  England  proposed  to  themselves  to  follow.' 

Now  from  these  extracts  there  are  several  points  suffi- 
ciently manifest. 

1.  That  the  want  of  the  Episcopal  government  is  a  de- 
fect, and  a  serious  defect ;  but  that  the  Churches  which  have 
it  not,  may  nevertheless,  be  true  Churches  so  far  as  regards 
the  essentials  ofa  Church. 

2.  That  the  plea  of  necessity,  if  real  and  not  feigned, 
takes  away  all  blame  from  the  Churches  thus  constituted, 
and  renders  their  ordinations  lawful  for  them  and  in  their 
circumstances. 

3.  That  this  deviation  from  Scriptural  rule  and  primitive 
practice,  if  wantonly  made,  without  real  necessity,  exposes 
its  authors  to  the  guilt  of  schism,  but  does  not  thereby  de- 
prive them  of  their  claim  to  be  a  portion  of  the  Catholic  or 
universal  Church. 

4.  That  even  heretics,  though  a  maimed  part,  are  yet  a 
part  of  the  Church  universal. 

5.  That  the  true  uncorrupt  Church  may  exist  invisibly 
under  certain  circumstances,  such  as  those  of  the  faithful 
Israelites  in  the  days  of  Elijah,  without  the  enjoyment  of 
either  preaching  or  sacraments. 

And  the  result  brings  us  precisely  to  the  definition  of 
Hooker,  which  includes  within  the  pale  of  the  Catholic  or 
universal  Church,  all  who  profess  to  acknowledge  the  Lord 
Jesus  Christ,  whether  sound  or  unsound,  perfect  or  imper- 
fect, maimed  or  whole,  in  any  other  respect  whatever. 


CHAPTER  IV. 


What  effect  has  this  doctrine  upon  the  administration  of 
the  sacraments  7 

The  essentials  of  the  sacraments  are  stated  in  different 
terms  by  the  Roman  Catholic  and  the  Protestant  writers. 
The  first  reckon  three  external  requisites,  the  element,  the 
words,  and  the  minister.  The  latter  count  two  only,  the 
sacramental  elements,  and  the  sacramental  words ;  but  both 
maintain  that  the  efficacy  of  every  sacrament  depends  on 
the  grace  attached  to  it  by  the  promise  of  Christ. 

There  are  however  amongst  ourselves,  many  who  con- 
tend, that  there  can  be  no  valid  administration  of  the  sacra- 
ments except  by  a  minister  regularly  commissioned  by 
Episcopal  ordinatiort.  And  they  consider  all  other  minis- 
trations, as  invalid,  because  irregular.  Of  course,  to  be 
consistent  with  the  principle,  baptisms  performed  by  any 
other  hands  than  those  of  an  episcopally  ordained  clergy- 
man, must  be  counted  for  nothing ;  and  persons  coming 
to  the  Church  from  other  denominations  must  submit  to 
re-baptization. 

There  is,  likewise,  a  large  class  of  reasoners  who  main- 
tain the  principle  above  mentioned,  but  do  not  carry  it  out 
into  practice,  on  account  of  the  deference  which  they  pay 
to  the  custom  of  the  Church,  which,  as  they  well  know, 
countenanced  lay-baptism,  that  is,  the  administration  of 
baptism  by  laymen,  in  cases  of  necessity,  from  the  earli- 


332  DISSERTATION.  [CHAPTER  4. 

est  times.  They  also  know,  that  about  the  middle  uf  the 
third  century,  a  sharp  controversy  was  carried  on  between 
Cyprian  and  the  African  bishops  of  the  one  part,  and  Ste- 
phen, bishop  of  Rome,  of  the  other,  on  the  question,  wheth- 
er the  baptisms  of  schismatics  and  heretics,  should  be 
allowed  by  the  Catholic  or  Universal  Church.  The 
■end  of  which  was  in  favor  of  the  Roman  doctrine,  admit- 
ting all  who  had  been  baptised  with  the  proper  element 
and  the  proper  form  of  words,  to  the  privileges  of  the 
Church,  without  regard  to  the  person  of  the  administrator: 
which  custom,  asserted  by  Stephen  to  have  been  from  the 
beginning  of  the  Church,  became  universal;  and  may  be 
truly  asserted  as  the  only  authorized  doctrine  of  our  own 
•day.  In  obedience  to  this  practice  of  the  Church,  the  rea- 
soners  in  question  do  not  countenance  re-baptization,  on  ac- 
count of  the  defects  in  the  commission  of  the  minister;  but 
they  consider  the  practice  to  be  at  variance  with  true  prin- 
ciple, and  tiierefore  seem,  to  my  mind,  to  involve  them- 
selves, perhaps  unconsciously,  in  a  theological  dilemma. 

For  if  the  commission  of  the  minister  be  of  the  essence 
of  the  sacraments,  what  power  has  the  Church  to  take  it 
away?  The  Church  cannot  maJcc  a  sacrament.  That  is 
the  incommunicable  prerogative  of  Christ.  Neither  can 
the  Church  add  any  thing  essential  to  it,  because  this  pow- 
er is  equivalent  to  the  other.  On  the  other  hand,  the 
Church  cannot  take  aivay  any  thing  essential,  without  de- 
stroying the  sacrament,  which  is  granted  by  the  whole  Pro- 
testant Church  in  the  case  of  our  Roman  Catholic  breth- 
ren, who  deprive  their  laity  of  the  wine  in  the  sacrament  of 
the  Eucharist,  and  thereby  make  it  very  doubtful,  to  say 
the  least,  whether  they  administer  that  sacrament  to  their 
people  at  all. 

Indeed,  the  argument  seems  conclusive,  ex  vi  termini. 


CHAPTER  4.]  DISSERTATION.  333 

For  the  essence  of  any  thing,  is  that  without  which  it  can- 
not be  in  esse,  that  is,  without  which  it  cannot  exist.  And 
if  the  commission  of  the  ministry  be  of  the  essence  of  the 
sacrament,  so  that  no  sacrament,  by  the  will  of  Christ,  could 
be  administered  without  that  commission,  the  Church  could 
no  more  lake  away  that  essential  ingredient  from  baptism, 
than  she  could  authorize  a  dispensation  with  the  form  of 
words,  or  the  element  of  water. 

There  is  yet  another  opinion  which  endeavors  to  evade 
the  difficulty  by  alledging,  that  so  long  as  the  Church 
thought  fit  to  admit  bay-baptisms,  this  consent  was  a  kind 
of  authority  which  might  stand  instead  of  ordination,  but 
that  since  this  open  allowance  has  been  retracted,  and  the 
Church  has  rather  discouraged  them,  they  can  no  longer 
rest  on  the  same  foundation. 

This  is  ingenious,  but  not  sound,  because  neither  the 
facts  nor  the  principle  will  bear  examination.  The  Church 
never  did  approve  lay-baptism  on  any  other  ground  than 
that  of  necessity,  that  is,  when  a  regular  minister  could  not 
be  procured  at  the  time,  and  there  was  danger  of  death  ap- 
prehended. And  as  to  the  idea  that  the  admission  of  those 
who  had  been  baptised  in  schism  or  in  heresy,  was  a  kind 
of  authority  for  such  baptisms,  it  is  surely  in  the  face  of 
the  Ciiurch  to  say  so ;  because  the  Church  was  constantly 
opposing  the  conduct  of  schismatics  and  heretics  at  the 
time.  Thus  much  for  tiie  facts  ;  and  the  principle  is  equal- 
ly plain.  For  the  Church  has  no  more  power  to  create  a 
neiv  kind  of  ministerial  commission,  than  she  has  to  make 
a  sacrament :  and  if  the  Apostolic  commission  was  essen- 
tial to  the  sacrament  at  the  beginning,  I  have  already 
shewn  that  the  Church  could  not  subtract  this  essential, 
without  destroying  th.e  sacrament  itself. 

It  results,  that  the  minister  is  not  of  the  essence  of  the 
sacrament,  but  only  of  the  orc^trof  it ;  that  the  essence  may 


334  DISSERTATION.  [CHAPTER  4. 

be  liad  without  the  order,  and  consequently  that  there  may 
be  a  valid  administration  of  it,  which,  nevertheless,  is  total- 
ly irregular,  that  is,  contrary  to  the  rule  established  by 
the  Apostles.  That  the  wilful  invasion  of  the  Apostolic  or- 
der— the  wilful  introducing  of  confusion  into  the  Apostolic 
system — or  the  needless  casting  away  any  of  its  distinguish- 
ing features,  is  unquestionably  a  sin  of  the  nature  of  sacri- 
lege, more  or  less  deep  according  to  the  knowledge  and 
consciousness  of  those  who  commit  it,  seems  obvious  to 
the  slightest  reflection  ;  but  this  sin  on  the  part  of  the 
administrator,  cannot  be  attached  to  those  who  accept  his 
offices,  believing  them  to  be  performed  according  to  the  or- 
der authorized  by  Christ. 

I  proceed  to  shew  from  the  writers  already  quoted,  that 
tliese  views  are  not  peculiar,  but  are  the  doctrines  of  those 
who  were,  and  still  deserve  to  be  considered,  the  standards 
of  the  Episcopal  Church. 

'To  make  complete  the  outward  substance  of  a  sacra- 
ment,' saith  Hooker,  (Ecc.  Pol.  B.  5.  1  vol  .597)  '  there 
is  required  an  outward  form,  which  form  sacramental  ele- 
ments receive  from  sacramental  words.  Hereupon  it  grow- 
eth,  that  many  times  there  are  three  things  said  to  make  up 
the  substance  of  a  sacrament ;  namely,  the  grace  which  is 
thereby  offered,  the  element  which  shadoweth  or  signifieth 
grace,  and  the  word  which  exprcsseth  what  is  done  by  the 
element.  So  that,  whether  we  consider  the  outward  by 
itself,  or  both  the  outward  and  inward  substance  of  any 
sacraments,  there  are  in  the  one  respect  but  two  essential 
parts,  and  in  the  other  but  three,  that  concur  to  give  sacra- 
ments their  full  being.' 

Again  saith  he,  (ib.  627)  after  relating  at  large,  the 
course  of  the  primitive  Church,  '  By  this  it  appeareth  that 
baptism  is  not  void  in  regard  of  heresy,  and  therefore  much 
less  through  any  other  moral  defect  in  the  minister  thereof.' 


CHAPTER  4.]  DISSERTATION.  335 

(ib.  p.  620)  '  If  baptism  seriously  be  administered  in  the 
same  element,  and  with  the  same  form  of  words  which 
Christ's  institution  teacheth,  there  is  no  other  defect  in  the 
world  that  can  make  it  frustrate,  or  deprive  it  of  the  nature 
of  a  true  sacrament ;' — '  Baptism  is  only  then  to  be  re-ad- 
ministered, when  the  first  delivery  thereof  is  void  in  regard 
of  the  fore-alleged  imperfections,  and  no  other,'  *  Shall 
we  now,'  continues  Hooker,  'in  the  case  of  baptism,  which 
having  both  for  matter  and  form  the  substance  of  Christ's 
institution,  is  by  a  fourth  set  of  men  voided,  for  the  only 
defect  of  ecclesiastical  authority  in  the  minister,  think  it 
enough  that  they  blow  away  the  force  thereof  with  the 
bare  strength  of  their  very  breath,  by  saying'  '  We  take 
such  baptism  to  be  no  more  the  sacrament  of  baptism,  than 
any  other  ordinary  bathing  to  be  a  sacrament  ?'—' If  (p. 
621 )  at  any  time  it  come  to  pass,  that  in  teaching  publick- 
ly  or  privately,  in  delivering  this  blessed  sacrament  of  Re- 
generation, some  unsanctified  hand,  contrary  to  Christ's  sup- 
posed ordinance,  do  intrude  itself  to  execute  that  whereun- 
to  the  laws  of  God  and  his  Church  have  deputed  others, 
which  of  these  two  opinions  seemeth  more  agreeable  with 
equity,  ours  that  disallow  what  is  done  amiss,  yet  make 
not  the  force  of  the  word  and  sacraments,  much  less  their 
nature  and  very  substance,  to  depend  on  the  minister's  au- 
thority and  calling;  or  else  theirs  which  defeat,  disannul, 
and  annihilate  both,  in  respect  of  that  one  only  person- 
al defect,  there  being  not  any  law  of  God  which  saith,  that 
if  the  minister  be  incompetent,  his  word  shall  be  no  word, 
his  baptism  no  baptism  ?'  (a) 

Strange  enough  it  should  seem  to  some  modern  theologi- 
ans, to  find  Hooker's  Presbyterian  antagonist  insisting  that 

(a)  In  a  note  lo  this  argument,  Hooker  quotes  the  maxim  of  the  Deere 
tals:  'Prohibita  fieri,  si  fiant,  non  tenent.  In  prohibitionibus  autem 
«irca  res  favorabiles,  coatrarium  obiiaet.' 


336  DISSERTATION.  [CHAPTER  4. 

the  minister  is  of  the  substance  of  the  sacrament,  consid- 
ering that  it  is  a  principal  part  of  Christ's  institution  ;  (see 
note  on  page  622)  while  it  is  Hooker,  the  advocate  for  the 
divine  institution  of  Episcopacy,  that  opposes  him. 

Once  more,  however,  let  me  quote  what  Hooker  copies 
(p.  646.)  from  St  Augustine  on  the  point  in  question.  *  I 
doubt  (saith  St.  Augustine)  whether  any  man  which  carri- 
ieth  a  virtuous  and  godly  mind  will  affirm,  that  the  bap- 
tism which  laymen  do  incase  of  necessity  administer  should 
be  iterated  ;  for  to  do  it  unnecessarily,  is  to  execute  anoth- 
er man's  office  ;  necessity  urging,  to  do  it,  is  then  either  no 
fault  at  all,  (much  less  sogrievcus  a  crime  ihat'it  should  de- 
serve to  be  termed  by  the  name  of  sacrilege)  or,  if  any,  a 
very  pardonable  fault.  But  suppose  it  even  of  very  pur- 
pose usurped,  and  given  to  any  man,  by  every  man  that 
listeth  ;  yet  that  which  is  given  cannot  possibly  be  denied 
to  have  been  given,  how  truly  soever  we  may  say  it  hath 
not  been  given  lawfully. ' 

Lastly,  Hooker  addresses  himself  (p.  624)  to  the  very 
common  and  certainly  plausible  argument,  which  likens  the 
minister  to  the  civil  judge,  whose  acts  are  all  void  if  he 
has  not  a  full  commission.  'That  it  fareth  not,'  saith  he, 
'in  actions  of  this  nature,  as  in  jurisdictions,  may  somewhat 
appear  by  the  very  opinion  which  men  have  of  thera.  The 
nullity  of  that  which  a  judge  doth  by  v/ay  of  authority  with- 
out authority,  is  known  to  ail  men,  and  agreed  upon  with 
full  consent  of  the  whole  world  ;  every  man  receiveth  it  as 
a  general  edict  of  nature  ;  whereas  the  nullity  of  baptism, 
in  regard  of  the  like  defect,  is  only  a  few  men's  new,  un- 
grounded, and  as  yet  unapproved  imagination.  Which  dif- 
ference of  generality  in  men's  persuasions  on  the  one  side, 
and  their  paucity  whose  conceit  leadeth  them  the  other 
way,  hath  risen  from  a  difference  easy  to  observe  in  the 
things  themselves.     Th^  exercise  of  unauthorised  jurisdic- 


CHAPTER  4.]  DISSERTATION.  337 

tion  is  a  grievance  unto  them  that  are  under  it :  whereas 
they  that  without  authority  presume  to  baptize,  offer  nothing 
but  that  which  to  all  men  is  good  and  acceptable.  Sacra- 
ments are  food,  and  the  ministers  thereofas  parents  ornur- 
ses ;  at  whose  hands,  when  there  is  necessity,  but  no  pos- 
sibility of  receiving  it,  if  that  which  they  are  not  present  to 
do  in  right  of  their  office,  be  of  pity  and  compassion  done 
by  others  ;  shall  this  be  thought  to  turn  celestial  bread  into 
gravel,  or  the  medicine  of  souls  into  poison  ?  Jurisdiction 
is  a  yoke  which  the  law  hath  imposed  on  the  necks  of  men 
in  such  sort,  that  they  must  endure  it  for  the  good  of  oth- 
ers, how  contrary  soever  it  be  to  their  own  particular  ap- 
petites and  inclinations.  Jurisdiction  bridleth  men  against 
their  wills  ;  that  which  a  judge  doth,  prevails  by  virtue  of 
his  very  power;  and  therefore,  not  without  great  reason, 
except  the  law  hath  given  him  authority,  whatsoever  he 
doeth,  vanisheth.  Baptism,  on  the  other  side,  is  a  favor 
which  it  pleaseth  God  to  bestow,  a  benefit  of  soul  to  us  that 
receive  it,  and  a  grace  which  they  that  deliver  are  but  as 
mere  vessels,  either  appointed  by  others  or  offered  of  their 
own  accord  to  this  service.  '  &;c. 

To  these  extracts  from  Hooker,  I  add  the  following  from 
bishop  Burnet,  (on  the  19th  Art.  p.  18S)  'There  may 
be  many  things  necessary,  saith  he,  '  in  the  way  of  pre- 
cept and  order,  both  with  relation  to  the  sacraments  and  to 
the  other  parts  of  public  worship,  in  which,  though  addi- 
tions or  defects  are  erroneous  and  faulty,  yet  they  do  not 
annul  the  sacraments.'  '  We  think  none  ought  to  baptize 
but  men  dedicated  to  the  service  of  God,  and  ordained  ac- 
cording to  that  constitution  that  was  settled  in  the  Church 
by  the  Apostles ;  and  yet  baptism  by  laics,  or  by  women, 
such  as  is  commonly  practised  in  the  Roman  Church,  is 
not  esteemed  null  by  us,  nor  is  it  repeated :    because  we 

99 


338  DISSERTATION.  [CHAPTER  4. 

make  a  difference  between  what  is  essential  to  a  sacrament, 
and  what  is  requisite  in  the  regular  way  of  using  it.' 

And  again  he  saith,  a  little  after,  '  Therefore  men's  be- 
ing in  orders,  or  their  being  duly  ordained,  is  not  necessary 
to  the  essence  of  the  sacrament  of  baptism,  but  only  to 
the  regularity  of  administering  it ;  and  so  the  want  of  it 
does  not  void  it,  but  does  only  prove  such  men  to  be  under 
some  defect  and  disorder  in  their  (ecclesiastical)  constitu- 
tion.' 

I  shall  conclude  my  extracts  on  this  point  with  the  fol- 
lowing remarks  of  bishop  White,  of  whom,  although  he  is 
still  amongst  us,  I  must  take  leave  to  say,  that  there  are  few 
men  whose  moderation  and  wisdom  in  theological  questions 
deserve  higher  praise. 

'  If  the  act  of  baptism,'  saith  this  respected  author, 
(Lectures  on  the  Catechism,  p.  119)  '  have  been  perform- 
ed in  the  sacred  name  of  the  Trinity,  and  with  the  use  of 
the  element  of  water,  although  by  one  not  owned  among 
us  as  a  duly  ordained  minister ;  our  Church  disapproves  of 
the  last  mentioned  circumstance,  but  does  not  require  us 
to  repeat  the  act ;  or  rather,  she  discourages  us  from  doing 
so.'  In  his  Memoirs  of  the  Protestant  Episcopal  Church, 
p.  280 — 294.  he  is  much  more  full  upon  the  subject,  and 
states  at  large  the  unanimous  resolution  of  the  two  Arch- 
bishops of  England,  with  the  bishops  of  the  Provinces  who 
were  in  London  in  A.  D.  1712,  '  that  lay -baptism  should  he 
discouraged  as  much  as  possible  ;  but  if  the  essentials  had 
been  preserved  in  a  baptism  by  a  lay  hand,  it  was  not  to  he 
repeated.''  In  which  he  fully  concurs.  As  to  the  general 
practice  of  the  Church  of  England  and  the  Protestant  Epis- 
copal Church  of  the  United  States  in  this  matter,  it  has 
hitherto  been  in  accordance  with  those  views,  and  with 
none  other. 


CHAPTER   V 


What  light  does  St.  Paul  shed  upon  this  doctrine,  in  his 
Epistles  to  the  Corinthians, 

When  the  faith  of  Christ  was  embraced  by  pious  Israel- 
ites, no  difficulty  existed  in  filling  up  the  ministerial  offices 
with  suitable  men,  because  the  devout  Jews  were  already 
familiar  with  the  Old  Testament  Scriptures,  accustomed  to 
worship  the  only  living  and  true  God,  and  of  such  pure  and 
holy  habits  of  life  and  conversation  as  became  the  sacred 
profession.  Therefore  we  see  how  soon  the  Apostles  sup- 
plied the  order  of  deacons  with  men  '  full  of  the  Holy  Ghost 
and  wisdom,'  and  very  speedily  James,  surnamed  the  Just, 
was  appointed  the  bishop  of  Jerusalem,  presiding,  as  we 
read  in  the  book  of  the  Acts,  in  the  first  Apostolic  Coun- 
cil. 

But  it  was  a  very  different  matter  when  the  Gentiles 
were  converted  to  the  Gospel.  The  new  converts,  igno- 
rant of  the  whole  system  of  God,  unacquainted  with  the 
Scriptures,  accustomed  to  all  the  abominations  of  idolatry, 
and  with  all  their  previous  habits  opposed  to  the  principles 
of  holiness,  would  manifestly  need  some  years  of  training 
and  trial  before  any  of  them  could  be  fit  to  be  ordained  as 
instructers  and  rulers  over  the  rest.  Archbishop  Potter 
says  well,  therefore,  (Disc,  on  Ch.  Gov.  Phil.  Ed.  1824. 
p.  93.)  that  '  Time  being  required  to  prove  men,  before 
they  could  be  eutrusled  with  the  care  of  the  Church,  there- 


310  DissERTATiorr.  [chapter  5. 

fore  the  Apostles  used  not  to  ordain  ministers  in  any  place, 
before  the  second  time  of  their  coming  thither :  but  when 
tliey  had  preached  the  Gospel,  they  left  the  new  converts 
to  be  farther  instructed  by  some  of  the  ministers  who  at- 
tended them,  and  staid  behind  for  that  purpose,  as  Silas  and 
Timothy  did  at  Beroea,  when  Paul  went  to  Athens ;  or  by 
other  itinerant  prophets  and  teachers  who  travelled  from 
one  place  to  another,  as  they  were  directed  by  the  Apos- 
tles, or  the  Holy  Spirit.  After  some  time,  the  Apostles 
commonly  returned  to  strengthen  their  disciples  in  the 
faith,  and  then  ordained  such  of  them,  as  they  found  best 
qualified  to  be  ministers.'  '  Hence  in  St.  Paul's  epistles  to 
the  Corinthians, '  (p.  96.)  there  is  no  mention  of  any  stand- 
ing ministry  among  them,  neither  had  they  any  stated  meth- 
od of  divine  worship  and  other  religious  offices :  but  all 
was  performed  by  prophets  and  other  gifted  men,  who  act- 
ed according  to  their  own  judgment,  and  many  times  con- 
trary to  the  rules  of  order  and  decency,  as  appears  at  large 
by  the  directions  which  the  Apostle  gives  them  in  the  four- 
teenth chapter  of  the  first  of  these  epistles,  and  in  other 
places. ' 

Now  there  is  only  one  point  in  which  I  cannot  subscribe 
to  the  foregoing  quotation  ;  namely,  where  the  learned  au- 
thor seems  to  intimate  that  the  Corinthians  had  the  gui- 
dance of  prophets,  as  being  gifted  men,  which  in  p.  235, 
he  carries  still  farther  by  saying,  that  '  The  Eucharist  was 
consecrated  in  the  Church  of  Corinth,  when  no  minister 
above  the  order  of  prophets,  who  were  next  below  the 
Apostles,  was  there.' 

If  by  this  he  means  that  the  prophets  had  any  authority 
to  administer  the  eucharist  above  others,  I  must  oppose  to 
him  both  the  opinion  of  Hooker,  and  the  plain  authority  of 
the  epistle  itself.     '  Touching  prophets,'  says  Hooker,  (2, 


CHAPTER  5.]  DISSERTATION  341 

Vol.  p.  98.)  '  they  were  such  men  as,  having  otherwise 
learned  the  Gospel,  had  from  above  bestowed  upon  them 
a  special  gift  of  expounding  Scripture,  and  of  foreshowing 
things  to  come.  Of  this  sort  Agabus  was,  and  besides  him 
in  Jerusalem  sundry  others,  who  notwithstanding  are  not^ 
therefore,  to  he  reckoned  with  the  clergy,  because  no  man's 
gifts  or  qualities  can  make  him  a  minister  of  holy  things, 
unless  ordination  do  give  him  power.' 

Again,  it  may  be  observed,  that  if  archbishop  Potter  sup- 
posed these  Corinthian  prophets  to  have  been  extraordina- 
ry ministers  raised  up  for  the  exigency  of  the  time,  and  in- 
spired for  the  ministeriaf  office  on  the  principle  of  the  an- 
cient prophets  sent  to  Israel,  such  an  idea  is  in  total  hostil- 
ity with  his  admission  that  they  acted  according  to  their 
own  judgment,  and  many  times  contrary  to  the  rules  of  or- 
der and  decency.  And  indeed  it  is  in  manifest  contrariety 
to  the  rebukes  administered  so  plainly  by  the  Apostle,  who 
evidently  shews  that  he  did  not  conceive  the  Corinthians 
to  be  under  the  guidance  of  any  divine  direction. 

The  truth,  therefore,  appears  to  be,  that  the  prophesying 
mentioned  by  the  Apostle  was  the  ordinary  interpretation 
or  expounding  of  divine  truth  ;  and  in  this,  there  seems  to 
have  been  no  distinction  contemplated,  for  he  desires  that 
they  may  all  prophesy,  (ch.  14.  5.  and  24.  v.)  and  again, 
(v.  31.)  he  saith,  'ye  may  all  prophesy  one  by  one,  that 
all  may  learn  and  all  may  be  comforted.'  Plainly,  there- 
fore, the  prophets  among  the  Corinthians  were  not  a  few 
gifted  and  extraordinary  men,  who  acted  as  ministers  for 
the  time  being,  but  they  were  any  one  and  every  one  who 
spoke  upon  divine  things  in  their  public  meetings,  the  priv^- 
ilege  being  not  restricted,  but  universal,  and  belonging  to 
one  man  as  much  as  to  another. 
To  prove  the  absence  of  any  ministerial  distinction  still  more 


342  DISSERTATION.  [CHAPTER  5. 

clearly,  however,  let  us  advert  to  the  other  circumstances 
of  the  case.  '  How  is  it,  then,  brethren  ?'  saith  the  Apos- 
tle, (ch.  14.  26.)  'when  ye  come  together,  every  one  of 
you  hath  a  psalm,  hath  a  tongue,  hath  a  revelation,  hath 
an  interpretation.  Let  all  things  be  done  unto  edifying.  If 
any  man  speak  in  an  unknown  tongue,  let  it  be  by  two,  or 
at  the  most  by  three,  and  that  by  course,  and  let  one  inter- 
pret. But  if  there  be  no  interpreter,  let  him  keep  silence 
in  the  Church,  and  let  him  speak  to  himself,  and  to  God. 
Let  the  prophets  speak  two  or  three,  and  let  the  other 
judge.  If  any  thing  be  revealed  to  another  that  sitteth  by, 
let  the  first  hold  his  peace.' 

But  the  directions  given  about  the  eucharist  in  the  11th 
chapter,  seem  siill  more  conclusive  on  the  same  point ;  for 
speaking  of  their  defects  in  this  particular,  the  Apostle 
saith,  '  In  eating  every  one  taketh  before  other  his  own 
supper  ;  and  one  is  hungry,  and  another  is  drunken.  What! 
have  ye  not  houses  to  eat  and  drink  in  ?  or  despise  ye  the 
Church  of  God,  and  shame  them  that  have  not?  What 
shall  I  say  to  you  ?  shall  I  praise  you  in  this  ?  I  praise 
you  not.'  He  then  proceeds  to  set  forth  the  proper  char- 
acter of  the  sacramental  feast,  and  the  necessity  of  serious 
self-examination,  and  concludes  by  saying,  '  Wherefore,  my 
brethren,  when  ye  come  together  to  eat,  tarry  one  for 
another.  And  if  any  man  hunger  let  him  eat  at  home  ; 
that  ye  come  not  together  unto  condemnation.  And  the 
rest  will  I  set  in  order  when  I  come.'' 

Now  nothing  can  be  clearer,  to  my  mind,  than  the  infe- 
rence from  all  this,  that  the  Corinthians  had  at  this  time, 
no  official  instructers — no  ministerial  guides — no  authorised 
ministry,  whatever.  For  if  they  had,  the  rebukes  of  the 
Apostle  would  have  been  directed  to  them,  and  in  the  or- 
ders which  he  had  to  give,  he  could  not  have  overlooked 


CHAPTER  5.]  DISSERTATION.  343 

them.  In  his  other  epistles,  he  is  careful  to  remember  the 
presbyters  and  deacons :  he  inculcates  submission  to  the 
Spiritual  rulers  of  the  flock :  but  here,  it  seems  that  the 
whole  body  must  act  in  excommunicating  the  incestuous 
person  ;  (ch.  5.)  and  they  are  addressed  in  the  next  chap- 
ter as  persons  who  had  no  leader  or  overseer  to  settle  con- 
troversies, and  therefore  the  Apostle  asks,  '  Is  it  so  that 
there  is  not  a  wise  man  among  you  ?  No,  not  one,  that 
shall  be  able  to  judge  between  his  brethren  ?'  And  through- 
out the  two  epistles,  while  frequent  mention  is  made  of 
Apollos,  Timothy,  Titus,  Peter,  and  other  brethren  whom 
the  Apostle  had  occasionally  sent  to  them,  there  is  not  a 
single  passage  that  looks  like  any  settled  or  acknowledged 
ministry,  being  then  resident  among  them. 

What,  then,  do  we  behold  in  this  condition  of  the  Co- 
rinthian Church  ?  Precisely  what  we  should  expect  in  every 
case  of  a  company  of  Gentile  converts,  during  the  first 
three  or  four  years  of  their  Christian  profession.  For  after 
the  Apostle  had  remained  as  long  amongst  them  as  he  could, 
and  was  obliged  to  transfer  his  labors  to  some  other  quar- 
ter, being  accustomed  to  meet  together  on  the  Lord's  day, 
to  hear  his  instructions  and  to  unite  in  the  sacram.ental  feast, 
which  was  then  a  regular  part  of  their  weekly  worship,  it 
would  be  necessary  either  that  they  should  continue  their 
meetings,  and  edify  each  other  as  well  as  they  were  able  or 
else  their  faith,  for  want  of  mutual  encourgement  would  be 
liable  to  die  away.  Hence  we  read  in  another  place,  this 
counsel  of  the  same  Apostle,  (Heb.  x.  25.)  '  Let  us  con- 
sider one  another  to  provoke  unto  love  and  to  good  works, 
not  forsaking  the  assembling  of  ourselves  together  as  the 
manner  of  some  is,  but  exhorting  one  another.'  In  such 
an  assembly,  none  was  set  over  the  rest,  because  none  were 
sufficiently  advanced  or  experienced  for  such  an  ofiice. 


344  DISSERTATION.  [CHAPTER  5. 

Their  rights,  therefore,  were  perfectly  equal.  Each  fur- 
nished whatever  quota  he  could  to  the  general  edification, 
aiid  each  was  charged  to  give  to  every  brother  an  equal 
opportunity  for  the  manifestation  of  his  gift.  And  the  feast 
of  love,  and  even  the  Eucharistic  commemoration,  were  not 
denied  them  at  these  seasons,  only  they  were  solemnly  cau- 
tioned to  examine  themselves  before  they  presumed  to  eat 
of  that  bread,  and  drink  of  that  cup,  and  to  tarry  for  each 
other,  and  to  eat  and  drink  with  reverent  devotion,  that 
they  might  no  longer  come  together  unto  condemnation. 

But  was  this  state  of  things  intended  for  a  continuance  ? 
Manifestly  not.  It  was  only  a  temporary  allowance,  suited 
to  the  necessity  of  the  case,  and  to  cease  as  soon  as  men 
could  be  ordained  to  a  permanent  and  oiRcial  ministry. 
Hence  we  see,  that  even  with  the  directions  given,  the 
Apostle  does  not  consider  the  order  of  things  complete,  for 
he  expressly  says,  '  And  the  rest  will  I  set  in  order  rvhen  I 
come.''  These  directions,  then,  were  suited  to  the  imperfect 
condition  of  things  at  that  time.  They  only  apply  to 
Churches  under  similar  circumstances.  And  the  taking 
them,  as  some  sects  have  strangely  done,  for  a  perfect  rule 
at  the  present  day,  is  much  as  if  one  should  examine  a 
building  when  it  was  but  half  done,  with  its  scaffolding 
around  it,  neither  roofed  nor  floored,  and  should  make  that 
his  pattern  for  a  finished  structure. 

The  completion,  then,  of  the  ecclesiastical  edifice,  like 
every  other  work,  was  a  work  of  time.  It  had  its  begin- 
ning, its  progress,  and  its  consummation.  St  Paul's  epis- 
tles to  the  Corinthians  exhibit  it  in  its  first  stage,  before  it 
had  any  settled  ministry :  his  epistles  to  the  Philippians 
and  others,  shew  it  in  its  second  stage,  when  it  had  pres- 
byters and  deacons,  to  oversee  its  congregations  and  admin- 
ister the  sacraments  with  regard  to  the  sacred  principles  of 


CHAPTER    5.]  DISSERTATION.  345 

order  ;  and  his  epistles  to  Timothy  and  Titus  exhibit  it  in 
its  third  stage,  when  presidents  were  appointed  over  dis- 
tricts as  permanent  officers  with  Apostolic  powers,  when  a 
form  of  sound  words  was  prepared  for  it,  and  a  code  of  ec- 
clesiastical law  was  committed  to  the  administration  of  its 
governors. 

It  is  worthy  of  consideration,  whether  we  do  not  here 
see  the  true  source  of  the  allowance  of  a  lay-administration 
of  the  sacraments  in  cases  of  necessity  ?  For  although  we 
are  accustomed  to  make  a  serious  and  important  distinction 
between  baptism  and  the  eucharist,  committing  the  first 
to  the  deacon,  but  the  second  to  the  presbyter  alone,  yet  it 
must  be  remembered  that  this  distinction  cannot  be  demon- 
strated by  the  New  Testament,  (a)  and  that  a  commission  by 
ordination  is  as  essential  to  the  regular  administration  of  the 
one  sacrament,  as  it  is  to  that  of  the  other.  Assuredly  this 
furnishes  no  justification  for  those  who  disregard  the  perfect 
system  which  the  Apostles  completed  before  their  work 
was  done.  As  well  might  the  man  justify  his  voluntary 
follies  by  the  licence  allowed  to  his  childhood,  as  a  Church 
enjoying  the  privileges  of  Gospel  maturity  defend  its  irreg- 
ularities by  adopting  imperfections  only  tolerated  in  the  first 
stage  of  Gentile  Christianity.  Still,  does  not  the  fact 
as  recorded,  amply  sustain  the  theory,  which  admits  the  es- 
sence of  the  sacraments  to  be  independent  of  ministerial 
qualification  ?  And  does  it  not  account  for  the  early  intro- 
duction of  that  lay-baptism  in  cases  of  necessity,  which,  on 
any  other  hypothesis,  seems  almost  inexplicable  ? 

Of  course,  I  hold  the  Church   bound  by  the  last  acts    of 
its  legislators — the  Apostles — for  it  is  an  indisputable  prin- 

(a)  It  IS  supported  from  the  analogy  of  the  Aaronic^priesthood,  under 
which,  circumcision  might  be  administered  by  every  hand,  but  sacrifices 
could  only  be  offered  by  the  priests, 


346  DISSERTATION.  [CHAPTER  5. 

ciple  of  all  government  that  the  latter  regulation  super- 
sedes the  former.  We  are  obliged  to  take  the  system,  not 
as  it  was  when  the  apostles  began  their  undertaking,  but  as 
they  left  it  to  be  transmitted — a  finished  work — to  the 
end  of  the  world.  While  therefore,  I  should  maintain  that 
the  substance  of  the  sacraments  may  be  had,  without  a 
regular  ministry,  and  that  under  precisely  similar  circum- 
stances, the  case  of  the  Corinthians  might  be  a  very  prop- 
er model,  yet  I  cannot  but  believe  that  a  wanton  or  a  need- 
less departure  from  the  apostolic  order  of  sacramental  min- 
istration involves  a  sin  of  the  nature  of  sacrilege,  of  which 
no  conscientious  and  enlightened  mind  would  ever  risk  the 
commission. 


CHAPTER  VI, 


If  the  non-episcopal  Churches  have  a  ministry  and  the 
substance  of  the  sacraments,  along  with  the  general  truth 
of  the  Gospel,  lohat  advantage  hath  episcopacy  1 

To  this  enquiry,  I  answer,  in  the  words  of  the  Apostle, 
'  MUCH,  EVERY  WAY  ;'  the  advantage  of  a  perfect  over  an 
imperfect  system — of  manhood  over  childhood — of  a  body 
with  all  its  members  over  a  body  maimed  or  mutilated — of 
a  building  finished  and  complete  over  one  in  progress — of 
best  over  good  or  better — in  a  word,  the  advantage  which 
men  desire  in  all  other  things,  when  they  seek  to  carry 
them  to  the  highest  point  of  which  they  are  capable.  Is 
it  necessary  to  possess  a  greater  advantage  over  other  de- 
nominations, in  order  to  determine  our  choice  ?  Is  it  ne- 
cessary to  tell  men,  in  order  to  recommend  episcopacy, 
that  there  is  no  other  true  Church  of  Christ  in  being  ? 

But  men  may  say,  and  men  do  say,  that  the  only  use  of 
the  Church  is  to  be  a  nursery  for  heaven.  If  therefore, 
we  can  be  saved  in  all  the  various  denominations  of  Chris- 
tendom, what  more  do  we  want  ?  And  what  care  we  for 
the  difference  ? 

By  this  kind  of  argument  we  can  prove,  that  the  only 
use  of  food,  shelter  and  clothing,  is  to  nourish  and  protect 
our  lives :  what  care  we  for  the  differences  in  these  things 
so  long  as  life  can  be  preserved  ?  The  Esquimaux  Indian 
and  the  wealthiest  inhabitant  of  New  York  are  therefore 
equally  provided  for.     The  only  use  of  civil  government  is 


348  DISSERTATION.  [CHAPTER  6. 

to  guard  the  rights  and  property  of  the  people.  This  is 
done  more  or  less  by  all  governments,  and  of  what  impor- 
tance is  the  difference  ?  The  subject  of  the  Grand  Turk 
and  the  citizen  of  our  Republic  are  therefore  on  a  level. 
But  any  one  who  should  reason  thus  in  the  affairs  of  this 
world,  would  be  called  a  fool.  And  yet  it  is  the  very  same 
principle  in  another  shape,  which  prevents  the  search  of  so 
many  good  men  after  the  best  system  of  religion. 

That  ours  is  the  best,  I  conceive  to  result  inevitably 
from  the  fact,  that  it  is  the  form  in  which  the  inspired  Apos- 
tles left  the  ecclesiastical  edifice,  when  their  great  and  pe- 
cuhar  work  was  completed.  I  shall  not  pause  to  demon- 
strate the  various  points  of  its  superiority,  because  I  wish 
not  to  say  aught  that  should  look  like  an  attempt  to  dis- 
parage the  claims  of  my  Christian  brethren.  If  any  man 
thinks  he  can  improve  the  Apostles'  work,  let  him  argue 
that  subject  with  their  Master.  If  any  man  thinks  that 
the  plan  adopted  at  the  commencement  of  their  labors, 
from  necessity,  is  a  safer  pattern  than  that  which  they  ulti- 
mately perfected,  let  him  settle  the  controversy  with  the 
Apostles,  and  tell  them  that  they  made  their  arrangements 
worse  instead  of  better,  as  they  proceeded  towards  the 
close.  And  let  the  same  arguer  demonstrate,  that  the  an- 
cient Israelites  were  at  liberty  to  abandon  the  fulness  of  the 
Mosaic  system,  and  revert  to  the  condition  of  things  when 
they  had  just  left  Egypt.  Let  him  say  that  Abraham  had 
the  rite  of  circumcision  and  offered  acceptable  sacrifices, 
and  therefore  the  Aaronic  Priesthood  was  no  advancement 
in  the  divine  dispensations,  and  might  be  forsaken  and  des- 
pised. Let  him  say  that  the  07'der  of  the  work  of  God  is 
of  no  consequence  to  the  Church,  and  that  we  are  author- 
ised to  invert  it  as  we  think  fit ;  so  that  whether  we  take 
our  pattern  from  the  beginning,  or  the  middle,  or  the  end, 

IT  IS  OF  NO  IMPORTANCE  WHATEVER  ! 


CHAPTER  6.]  DISSERTATION.  349 

On  the  other  side,  however,  those  who  refuse  to  admit 
any  but  the  Episcopal  Churches  into  their  definition  of  the 
Church  Universal,  are  obliged  to  adopt  a  strange  expedient 
in  order  to  avoid  the  consequences  of  their  theory.  For 
they  cannot,  in  the  kindness  of  their  hearts,  deny,  that  the 
piety  of  Christian  men  in  the  various  sects  will  bring  them 
to  the  Church  above,  although  they  refuse  them  any  place 
in  the  Church  below.  But  is  it  not  worthy  of  serious 
consideration,  whether  the  promising  men  salvation  without 
the  Church,  has  not  the  strongest  tendency  to  persuade  the 
world  that  the  privileges  of  this  ark  of  God  are  of  no  im- 
portance? Is  it  not  wiser  to  extend  the  definition  of  the 
Church  Universal  to  the  utmost  limits,  than  to  indulge  men 
with  the  expectation,  that  out  of  its  sacred  enclosure,  they 
may  be  saved  ?  Is  it  not  every  way  more  consistent  with 
Scripture  and  with  reason  to  say,  that  we  know  of  no  nur- 
sery for  heaven  but  the  Church  Universal — that  whatever 
the  secret  counsels  of  God  may  be  in  reference  to  the  hea- 
then or  the  unbaptised — whatever  hope  we  may  cherish  for 
those  who  have  not,  in  this  life,  embraced  the  blessed  offer 
of  the  Gospel — yet  we  can  give  neither  encouragement  nor 
promise,  that  any  who  belong  not  to  the  kingdom  of  Christ 
here,  shall  be  allowed  to  enter  it  hereafter,  (a) 

(a)  Calv.  Instit.  Lib.  4.  Cap.  1  §  4.  '  Verum  quia  nunc  de  visibili 
Ecclesia  disserere  propositum  est,  discamus  vel  uno  matris  elogio  quam 
utilis  sit  nobis  cognitio,  imo  necessaria:  quando  non  alius  est  in  vitam 
ingressus  nisi  nos  ipsa  concipiat  in  utero,  nisi  pariat,  nisi  nos  alat  suis 
uberibus,  denique  sub  custodia  et  gubernatione  sua  nos  tueatur,  donee 
exuti  came  mortali,  similes  erimus  angelis.  Adde  quod  extra  ejus  gre- 
mium  nulla  est  speranda  peccatorum  remissio,  nee  ulla  salus.' 

And  Melancthon,  see  '  Loci  praecipui  Theologici,'  Ed,  Witt.  1577.  p. 
343.  says,  '  Neque  invocari,  neque  agnosci  Deus  aliter  vult,  quam  ut  se 
patefecit :  nee  alibi  se  patefecit,  nisi  in  Ecclesia  visibili,  in  qua  sonat  vox 
Evangelii,'  &.c. 

And  again,  ib.  p.  347.  *  Sciamus  igitur  Ecclesiam  Dei  coetum  esse 
30 


350  DISSERTATION.  [CHAPTER  G* 

Let  us,  then,  humbly  and  faithfully  endeavor  to  keep 
this  deeply  important  subject  within  the  limits  of  the  word 
of  God ;  neither  closing  up  the  entrance  to  the  fold  of  Is- 
rael on  the  one  side,  nor  enlarging  it  upon  the  other ;  but 
earnestly  and  affectionately  urging  all  men  in  this  as 
in  every  other  concern,  to  search  for  truth ;  and  without 
condemning  any, — for  Christ  is  the  Judge — exhorting  them 
never  to  cease  that  search  until  they  have  found  what  they 
conscientiously  esteem  to  be  '  the  more  excellent  way.' 

I  shall  close  this  chapter  with  a  tribute  from  the  learned 
Theodore  Beza,  the  successor  of  Calvin,  in  favor  of  the 
Apostolic  system. 

(d)  'Truly,'  saith  he,  'I  wonder  that  any  one  could 
ever  dream  that  the  Church  could  be  purer  or  fairer  than 
in  the  times  of  the  Apostles.  For  who  is  so  blind  as  not 
to  see,  who  is  so  perverse  as  not  to  acknowledge,  that  those 
were  indeed  the  golden  ages  of  the  Church,  beyond  all  oth- 
ers, whether  v\"e  consider  the  purity  of  doctrine,  or  theforn* 
and  order  of  the  Church,  or  the  excellence  of  the  pastors, 
or  the  virtues  of  the  hearers. '  Most  heartily  do  I  respond 
to  this  eulogy ;  the  only  difference  between  Beza  and  us 
lying  in  the  point  at  which  we  should  look  for  the  Apostol- 
ic pattern.     Some  of  our  Christian  brethren  have  taken  it 

alligatum  ad  vocem  seu  ministerium  Evangelii ;  nee  extra  hnnc  ccetum 
ubi  nulla  est  vox  Evangelii,  nulla  invocatio  Christi,  esse  ullos  heeredes 
vitcB  EBternse.' 

(d)  Tract,  de  Polygam,  Vid.  Confes.  Christ.  Fid.  &c.  Theod.  Bez. 
Vez.  Ed.  Genev.  A.  D.  1573.  p.  152.  At  ego  sane  miror  potuisse  quen- 
quam  unquam  somniare  puriorem  vel  ornatiorem  urquam  fuisse  Eccle- 
siam  quiim  Apostolorum  temporibus.  Quis  enim  adeo  cfEcus  est  ut  non 
videat,  quis  adeo  pra-fractus  ut  non  agnoscat  (sive  doctrinae  puritatem, 
sive  ecclesise  formam  et  ordinem,  sive  pastorum  prsestantiam,  sive  audi- 
torum  virtutes  consideremus)  aurea  turn  vere  secula  fnisse  prae  iis  quse 
statim  consequuta  sunt?' 


CHAPTER  6.]  DISSERTATION.  351 

in  the  first  stage,  our  Presbyterian  friends  have  taken  it  in 
the  second,  but  we  in  the  third,  when  the  ecclesiastical  ed- 
ifice was  finished,  and  Paul,  the  wise  '  master  builder,' 
writes  to  Timothy,  '  I  am  now  ready  to  be  offered,  and  the 
time  of  my  departure  is  at  hand. ' 


CHAPTER  VII. 


In  the  peculiar  position  occupied  by  the  Protestant  Epis- 
copal Church  of  the  United  States,  there  are  many  ques- 
tions of  great  interest  likely  to  arise,  in  the  settlement  of 
which  there  is  some  danger  of  collision,  unless  there  be  a 
steadfast  reference  made  to  fundamental  principles. 

The  first  and  most  important  of  these  questions  is  the 
following : 
From  ivhat  source  arc  we  to  derive  our  ideas  of  the  ]}0W- 

ers  and  character  of  the  bishops  and  clergy  1 

To  this  the  answer,  as  it  seems  to  me,  is  a  matter  of 
course ;  so  much  so,  that  I  should  never  have  conceived 
that  it  could  be  a  question  amongst  Episcopalians,  if  I  had 
not  heard  and  seen  a  principle  advocated,  which  maintains, 
that  the  frame  of  our  ecclesiastical  polity,  and  the  measure 
of  Episcopal  powers,  must  be  taken  from  the  constitution 
and  canons  of  the  American  Church  ;  and  that  bishops  and 
clergy  have  no  inherent  and  official  rights,  until  some  ex- 
press provision  of  our  own  code  bestows  them. 

If  the  Episcopal  Church  were  a  modern  invention,  coined 
from  the  fancies  of  some  human  brain,  and  first  starting  in- 
to being  with  the  American  revolution,  there  would  be  some 
sense  and  propriety  in  the  above  opinion.  But  as  it  claims 
affinity  with  the  primitive  Church,  rests  its  foundation  on 
the  divine  will,  proves  its  principles  by  the  very  language 
of  Scripture,  and  draws  its  descent  directly  from  the  Apos-s 


CHAPTER  7.]  DISSERTATION.  353 

ties  through  the  channel  of  the  Church  of  England,  the 
theory  above  described  must  be  characterised  as  a  pure  ab- 
surdity. Nevertheless,  as  it  is  a  kind  of  absurdity  wliich 
is  congenial,  in  many  respects,  with  the  spirit  of  the  age, 
and  the  prevailing  temper  of  our  country,  it  may  meet  with 
acceptance  from  some  who  have  not  yet  given  to  the  sub- 
ject any  serious  consideration ;  and  therefore  I  shall  devote 
the  remainder  of  this  dissertation  to  tlie  exposition  of  the 
true  principles  of  our  ecclesiastical  system. 

I  commence  by  the  proposition,  that  the  Episcopal 
Church  is  maintained  by  all  her  members  to  be  the  Church 
o(  Apostolic  institution,  characterised  by  the  order  of  l)ish- 
ops,  who  exercise  the  powers  of  ordination  and  government 
which  were  peculiar  to  the  Apostles ;  on  which  account 
they  are  considered  the  successors  of  the  Apostles,  and 
their  Church  is  in  this  particular,  an  Apostolic  Church. 

Hence,  the  preface  to  the  ordinal  declares  the  office  of 
bishop  to  have  been  from  the  Apostles'  times,  and  that  this 
fact  is  '  evident  to  all  men  diligently  reading  Scripture  and 
ancient  authors.' 

Again,  in  the  consecration  service  for  bishops,  we  meet 
with  the  following  recognition  of  the  principle  : 

'  Brother,'  saith  the  presiding  bishop,  addressing  the  per- 
son to  be  consecrated,  '  as  the  holy  Scripture  and  the  an- 
cient canons  command  that  we  should  not  be  hasty  in  lay- 
ing on  hands  and  admitting  any  person  to  government  in 
the  Church  of  Christ,  which  he  hath  purchased  at  no  less 
price  than  the  effusion  of  his  own  blood  ;  before  we  admit 
you  to  this  administration  we  will  examine  you  in  certain 
articles,  to  the  end  that  the  congregation  present  may  have 
a  trial,  and  bear  witness  how  you  are  minded  to  behave 
yourself  in  the  Church  of  God.' 

In  the  third  question  following  this  introduction,  the  pre- 

30* 


354  DISSERTATION.  [CHAPTER  7. 

siding  bishop  as^ks  the  candidate,  '  Are  you  ready,  with  all 
faithfid  diligence,  to  banish  and  drive  away  from  the  Church 
all  erroneous  and  strange  doctrines  contrary  to  God's  word  ; 
and  both  privately  and  openly  to  call  upon  and  encourage 
others  to  do  the  same  ?' 

In  the  fifth  question,  he  is  asked  whether  he  'will  dili- 
gently exercise  such  discipline,  as  by  the  authority  of  God's 
word,  and  by  the  order  of  this  Church,'  is  committed  to 
him  ? 

In  the  prayer  which  precedes  the  imposition  of  hands, 
reference  is  made  to  the  divine  institution  of  the  ministry, 
and  the  Almighty  is  besought  to  grant,  that  the  person  to 
be  consecrated  may  '  use  the  authority  given  him,  not  to 
destruction,  but  to  salvation,  not  to  hurt  but  to  help.' 

And  in  the  act  of  consecration  it  is  said  to  him,  'Re- 
ceive the  Holy  Ghost  for  the  office  and  work  of  a  bishop 
in  the  Church  of  God,'  and  the  very  words  of  St  Paul's 
epistle  to  Timothy,  the  first  bishop  of  Ephesus,  are  inter- 
woven with  this  and  several  other  parts  of  the  service. 

There  are  many  points  of  similarity  in  the  questions  put 
in  the  ordination  of  Priests,  but  with  this  difference,  that 
here  there  is  nothing  bestowed  which  resembles  the  power 
to  ordain  and  govern,  and  there  is  an  express  promise  of 
subordination  exacted  in  these  words : 

'  Will  you  reverently  obey  your  bishop,  and  other  chief 
ministers,  who  according  to  the  canons  of  the  Church,  may 
have  the  charge  and  government  over  you  ;  following  with 
a  glad  mind  and  Avill  their  godly  admonitions,  and  submit- 
ting yourselves  to  their  godly  judgments  ? 

All  the  above  passages  are  retained  from  the  ordinal  of 
the  Church  of  England  ;  they  were  a  part  of  the  ecclesias- 
tical system  of  our  Church,  previous  to  the  revolution  ;  the 
colonies  were  at  that  time  under  the  spiritual  jurisdiction  of 


CHAPTER  7.]  DISSERTATION.  355 

the  bishop  of  London,  and  whatever  construction  was  then 
put  upon  the  office  of  a  bishop  and  the  promise  of  obedi- 
ence to  him  in  this  country,  continues  to  be  the  law  of  our 
Church  to  this  day  ;  those  points  alone  excepted,  in  which 
our  American  Church  has  thought  fit  to  alter  it  by  some 
new  provision. 

This  is  the  well  known  principle  of  our  civil  law.  Hencfj, 
in  almost  every  part  of  the  union,  there  are  parts  of  tlie 
English  Common  and  Statute  law  in  force  to  the  pres'ant 
hour ;  all  that  had  been  received  and  acted  upon  in  this 
country  previous  to  the  Revolution,  being  considered  as  a 
part  of  our  system,  in  no  way  affected  by  the  separation 
from  the  mother  country,  (a)  And  in  all  the  Federal 
Courts,  the  whole  science  of  jurisprudence  is  still  interpret- 
ed according  to  the  English  rule,  and  their  law  books  are 
read  as  authority.  Marvellous  it  is,  surely,  that  the  laws 
of  the  States  should  keep  their  ancient  connexion  with  so 
much  constancy,  while  yet  the  principles  of  the  Church 
must  be  cut  loose  from  all  their  ties,  and  be  sent  adrift  to 
discover  new  interpretations  and  definitions  of  old  terms,  as 
if  the  phrases  bishop,  presbyter,  and  ordination  vows,  had 
suddenly  lost  all  meaning,  and  ceased  to  signify,  at  the  Re- 
volution, what  they  had  always  signified  before. 

By  the  liberality  of  the  British  Government,  after  peace 
was  declared,  an  act  of  Parliament  was  passed,  authorizing 
the  consecration  of  three  bishops  for  the  Church  in  this 
country.  This  was  done  upon  the  express  assurance  given 
by  our  clergy  in  convention,  that  the  principles  of  the 
Church  of  England  should  be  faithfully  retained.  A  few 
extracts  from  the  address  of  the  convention  of  1785  to  the 
English  Prelates,  (Bp.  White's  memoirs,  p.  348.)  will 
prove  this  assertion  clearly. 

(a)  Terret  et  al  vs  Taylor  et  al.  9  Cranch,  43. 


»i 


356  '  DISSERTATION.  [CHAPTER  7. 

'  When  it  pleased  the  Supreme  Ruler  of  the  universe, 
that  this  part  of  the  British  empire  should  be  free,  sove- 
reign and  independent,'  says  this  address,  '  it  became  the 
most  important  concern  of  the  members  of  our  commun- 
ion to  provide  for  its  continuance.  And  while,  in  accom- 
plishing this,  they  kept  in  view  that  wise  and  liberal  part 
of  the  system  of  the  Church  of  England,  which  excludes 
as  well  the  claiming  as  the  acknowledging  of  such  spiritual 
subjection  as  may  be  inconsistent  with  the  civil  duties  of 
her  children ;  it  was  nevertheless  their  earnest  desire  and 
resolution  to  retain  the  venerable  form  of  episcopal  govern- 
ment, handed  down  to  them,  as  they  conceived,  from  the 
time  of  the  Apostles  ;  and  endeared  to  them  by  the  re- 
membrance of  the  holy  bishops  of  the  primitive  Church, 
of  the  blessed  martyrs  who  reformed  the  doctrine  and  wor- 
ship of  the  Church  of  England,  and  of  the  many  pious 
prelates  who  have  adorned  that  Church  in  every  succeed- 
ing age.' 

'  The  petition  which  we  offer  to  your  venerable  body, 
is — (p.  350.)  that  from  a  tender  regard  to  the  religious  in- 
terests of  thousands  in  this  rising  empire,  professing  the 
same  religious  principles  with  the  Church  of  England,  you 
will  be  pleased  to  confer  the  episcopal  character  on  such 
persons  as  shall  be  recommended  by  this  Church  in  the 
several  States  here  represented  :  full  satisfaction  being  given 
of  the  sufficiency  of  the  persons  recommended,  and  of  its 
being  the  intention  of  the  general  body  of  the  Episcopa- 
lians in  the  said  States  respectively,  to  receive  them  in  the 
quality  of  bishops.' 

Proceeding  (p.  321)  to  the  past  relations  of  the  Ameri- 
can Church  with  the  Church  of  England,  the  address  uses 
this  language,  '  The  archbishops  of  Canterbury  were  not 
prevented,  even  by  the  weighty  concerns  of  their  high  sta- 


CHAPTER  7.]  DISSERTATION.  357 

tion,  from  attending  to  the  interests  of  this  distant  branch 
of  the  Church  under  their  care.  The  bishops  of  London 
were  our  diocesans:  and  the  uninterrupted,  although  vo- 
luntary submission  of  our  congregations,  will  remain  a  per- 
petual proof  of  their  mild  and  paternal  government.' 

Among  the  resolutions  passed  at  the  convention  from 
which  the  above  address  emanated,  the  fourth  (ib.  p.  353.) 
is  direct  upon  the  point  most  important  to  a  proper  under- 
standing of  this  subject.     It  is  as  follows  : 

'  Ordered,  Fourthly,  that  it  be  further  recommended  to 
the  different  conventions,  that  they  pay  especial  attention 
to  the  making  it  appear  to  their  lordships,  (the  prelates  of 
the  Church  of  England),  that  the  persons  who  shall  be 
sent  to  them  for  consecration  are  desired  in  the  character 
of  bishops,  as  well  by  the  laity  as  by  the  clergy  of  this 
Church,  in  the  said  States  respectively  ;  and  that  they  will 
be  received  by  them  in  that  character  on  their  return.' 

And  in  the  answer  returned  by  the  English  prelates  to 
the  address,  we  find  a  further  evidence  in  the  fear  enter- 
tained that  the  principles  of  the  Church  might  be  changed 
from  the  primitive  and  acknowledged  standards.  For  after 
stating  their  willingness  to  comply  with  the  request,  they 
say,  '  We  are  disposed  to  make  every  allowance  which  can-, 
dor  can  suggest,'  (p.  355.)  'for  the  difficulties  of  your 
situation,  but  at  the  same  time  we  cannot  help  being  afraid 
that  in  the  proceedings  of  your  convention  some  alterations 
may  have  been  adopted  or  intended,  which  those  difficul- 
ties do  not  seem  to  justify.  These  alterations  are  not 
mentioned  in  your  address,  and  as  our  knowledge  of  them 
is  no  more  than  what  has  reached  us  through  private  and 
less  certain  channels,  we  hope  you  will  think  it  just,  both 
to  you  and  to  ourselves,  if  we  wait  for  an  explanation. 
For  while  we  are  anxious  to  give  ^very  possible  proof^  not 


358  DISSERTATION.  [CHAPTER  7. 

only  of  our  brother]}'  affection,  but  of  our  facility  in  for- 
warding your  wishes,  we  cannot  but  be  extremely  cautious, 
lest  we  should  be  the  instruments  of  establishing  an  eccle- 
siastical system  which  will  be  called  a  branch  of  the  Church 
of  England,  but  afterwards  may  possibly  appear  to  have 
departed  from  it  essentially,  either  in  dotrine  or  in  disci- 
pline.' 

In  the  next  conventional  address  of  the  American  Church 
(ib.  p.  125.)  there  was  'an  assurance  of  there  being  no  in- 
tention of  departing  from  the  constituent  principles  of  the 
Church  of  England  ;'  and  in  the  preamble  of  the  act  of  that 
convention,  (ib.  p.  388)  there  is  a  declaration  of'  their  stead- 
fast resolution  to  maintain  the  same  essential  articles  of  faith 
and  discipline  with  the  Church  of  England.' 

Now  all  this  took  place  previous  to  the  consecration  of 
the  first  American  bishops,  and  fixes  the  intention  of  all 
parties  as  to  the  proper  character  of  the  episcopal  office, 
beyond  the  reach  of  cavil.  Bishop  Seabury  was  conse- 
crated by  the  non-juring  bishops  of  Scotland,  A.  D.  1784, 
and  bishops  White,  Provost,  and  Madison,  under  favour  of 
an  act  of  Parliament,  were  consecrated  by  the  archbishops 
and  bishops  of  England,  A.  D.  1787,  the  first  nearly  five 
years,  and  the  other  three,  more  than  two  years  and  a  half 
before  the  formation  of  the  present  constitution  and  canons 
of  our  Church  was  commenced.  What  powers  then,  I  ask, 
did  these  bishops  receive  at  the  time  of  their  consecration, 
but  the  spiritual  powers  understood  to  belong  to  the  office 
of  bishop,  according  to  the  sense  of  the  primitive  Church 
and  the  usage  of  the  Church  of  England  ?  In  what  quali- 
ty were  they  received  by  their  respective  dioceses,  but  the 
quality  of  bishops,  such  as  bishops  had  previously  and  al- 
ways been  defined  ?  What  attributes  did  their  oflBce  pos- 
sess by  inherent  right,  but  the  very  same  which  the  con- 


CHAPTER  7.]  DISSERTATION.  359 

gregations  under  their  government  had  been  accustomed  to 
acknowledge  in  the  bishop  of  London,  who  had  been  the 
dioscesan  of  the  colonies  before  the  Revolution  ? 

To  demonstrate  still  further,  the  doctrine  of  the  Church 
on  this  point,  let  it  be  observed  that  uhen  the  American 
Church  did  at  last  adopt  the  constitution  of  1789,  there 
was  not  a  sentence  in  it,  and  there  is  not  now,  defining  in 
any  way,  the  office  or  the   powers  of  the  episcopate,  the 
presbyterate,  or  the  diaconate.     The  three  orders  of  the 
ministry  are  recognised  in  it  as  things  well  known  and  un- 
derstood ;  but  in  vain  would  any  man  search  in  that  instru- 
ment for  the  slightest  description  of  what  was  intended  by 
the  words  bishop,  priest,  and  deacon.    So  too,  the  first  can- 
on provides,  that  in  this  Church  there  shall  always  be  these 
three  orders  in  the  ministry;  but  not  one  sentence  is  there 
in  all  the  canons,  which  looks  like  a  design  to  define  or  de- 
scribe the   proper  official  characteristics  of   these  orders. 
Instead  of  which,  on  the  contrary,  the  canons  require    the 
students  of  theology  to  be  examined  previous  to  ordination 
on  the  doctrines  of  Church  government,  (amongst  other 
things)  and  refers  to  the  course  of  study  recommended  by 
the  house  of  bishops,  as  to  the  choice  of  authors;  in  whic!) 
course  of  study,  every  book  involving  the  point  under  con- 
sideration, is  a  standard  of  the   Church  of  England,  and 
Hooker's  Ecclesiastical  Polity  is  particularised  for  the  Epis- 
copacy. 

I  am  really  ashamed  to  be  so  precise  on  such  an  obvious 
matter,  but  the  strange  misconceptions  existing  in  refer- 
ence to  it,  seem  to  make  some  plain  explanation  necessary. 
The  result  of  the  whole  is  simple.  The  bishop,  pres- 
byter, and  deacon  in  our  Church,  are  just  what  they  were 
intended  to  be  by  the  Apostles.  The  authority  of  the  Church 
cannot  change  these  offices  from  their  first  institution,  with- 


360  DISSERTATION.  [CHAPTER  7. 

out  departing,  pro  tanto,  from  the  authority  of  Scripture,  and 
innovating  upon  the  system  of  God.  The  channel  through 
which  these  sacred  offices  descend  to  us,  is  that  of  the 
Church  of  England,  and  her  sense  upon  the  subject  of  their 
respective  rights  and  duties,  is  the  sense  by  which,  next  af- 
ter Scripture,  we  are  solemnly  bound  ;  saving  and  except- 
ing those  particulars  only,  in  which  our  branch  of  the  Church 
has  thought  fit  to  adopt  a  different  rule. 

The  connexion  of  the  Church  of  England  wnth  the  State 
— the  titles  of  honor  possessed  by  her  bishops  in  right 
of  their  being  lords  of  Parliament — the  various  ranks  of 
the  superior  and  inferior  clergy  beyond  the  simple  division 
of  the  three  original  orders — and  the  privileges  of  a  tem- 
poral kind  appended  to  the  establishment  in  that  country, 
are  matters  with  which  we  have  no  concern.  These  things 
are  of  a  political  and  civil,  rather  than  of  a  spiritual  and  ec- 
clesiastical nature.  They  have  nothing  to  do  with  the  suc- 
cession of  the  ministry,  nor  are  they  transmitted  by  the  rite 
of  ordination,  nor  did  they  belong  to  the  first  and  purest 
ages  of  the  primitive  Church.  But  that  which  the  offices 
of  bishop,  priest,  and  deacon,  signify  in  their  scriptural  and 
spiritual  sense,  ^iS  received,  and  professed,  and  understood 
by  the  Church  of  England  and  the  Church  of  this  country,  at 
the  time  when  the  episcopal  succession  was  transmitted,  the 
same  do  they  signify  now,  and  will  continue  to  signify  while 
the  world  remains.  Although  the  constitution  and  canons 
of  the  American  Church,  however,  are  by  no  means  the 
source  of  the  episcopal  powers,  yet  they  are  the  proper 
exponents  of  the  limitations  which  it  has  been  thought  wise 
to  adopt  at  this  day,  both  for  the  sake  of  unity,  and  as  a 
guard  against  all  danger  of  encroachments  upon  the  rights 
either  of  clergy  or  people.  These  limitations  are  sufficient- 
ly explained  in  the  tenth  of  the  preceding  lectures ;  and 


CHAPTER  7.]  DISSERTATION.  361 

they  leave  our  ecclesiastical  rulers  so  little  arbitrary  discre- 
tion, that  the  dread  of  episcopal  tyranny  is  truly  the  idlest 
of  all  affectation.  With  the  wisdom  of  these  regulations  I 
am  altogether  satisfied.  The  responsibilities  of  the  episco- 
pal office  are  oppressive  enough,  notwithstanding.  But  it 
is  essential  to  their  discharge  that  they  should  be  properly 
understood,  for  otherwise  the  performance  of  the  appropri- 
ate duty  becomes  impossible:  and  the  peace  of  the  Church 
will  depend  not  a  little  upon  the  conviction  of  the  laity, 
that  they  have  at  least  as  much  to  fear  from  the  clergy's 
love  of  party,  as  from  the  bishops'  love  of  power. 

Party  spirit — party  distinctions — party  strife — are  the 
besetting  dangers  of  our  age  and  of  our  country.  They 
belong  to  the  peculiar  genius  of  our  civil  system,  and  find  a 
ready  admission  into  every  circle  of  the  community.  Our 
citizens  learn  to  be  politicians  in  their  own  esteem,  before 
they  learn  their  grammar,  and  fancy  themselves  wiser  than 
their  governors  while  they  are  yet  boys  at  school.  Our 
clergy  grow  up  to  manhood  in  the  atmosphere  of  independ- 
ence, and  sometimes  form  stubborn  habits  of  insubordina- 
tion, long  before  they  give  their  hearts  to  the  Prince  of 
peace,  or  take  the  vows  of  the  Church  upon  them.  Hence, 
the  yoke  of  Ecclesiastical  order  is  sometimes  found  too 
heavy  ;  hence  the  obedience  to  canons  and  rubrics  is  some- 
times thought  a  bondage  too  severe  ;  hence  the  same  kind 
of  transgression  which  would  be  severely  punished  if  the 
laws  of  the  State  were  concerned^  is  thought  to  be  nothing 
when  it  is  only  the  law  of  the  Church  which  is  violated ; 
and  hence  the  easy  and  popular  refuge  for  all  irregular  cler- 
gymen is  to  question  the  right  of  the  ecclesiastical  judge  to 
control  them— to  talk  about  the  constitution  and  canons  as 
if  they  were  the  fountain  of  Episcopal  authority, — and  to 
harp  upon  the  favorite  strings  of  tyranny,  and  Popery,  and 

31 


362  DISSERTATION.  [CHAPTER  7. 

the  love  of  power  on  the  part  of  those  whom  they  have 
pledged  themselves  to  obey ;  while  they  pathetically  la- 
ment the  danger  to  their  liberties,  to  their  rights  of  con- 
science, and  to  the  republican  institutions  of  the  age,  if  any 
thing  in  the  shape  of  government  should  be  exercised  upon 
them. 

That  the  same  feverish  spirit  of  disorder  which   exists 
throughout  the  land,  should  sometimes  find  its  counterpart 
in  the  Church,  ought  not  to  be  a  subject  of  much  surprise. 
Thanks  be  to  God !  there  is  nothing  to  be  feared  from  its 
progress,  if  the  rulers  of  the  Church  are  properly  under- 
stood in  their  principal  modern  capacity,   as  the  official 
judges  of  the  Ecclesiastical  constitution.     The  authority  of 
the  law  is  the  vital  principle  of  the  civil  commonwealth. 
The  authority  of  the  law  is  the  great  director  of  our  reli- 
gious system.     The  Scripture  in  chief,  the  practice  of  the 
primitive  Church,  and  the  canon  law  of  England,  limited  and 
controlled,  of  course,  by  our  own,  afford  the  whole  of  our 
principles.     The  Scripture  is  the  fountain  from  which  is- 
sues the  stream  of  all  real  ecclesiastical  power.     The  rest 
are  only  the  channels  which  determine  its  course,  and  the 
embankments  which  prevent  it  from  overflowing.   And  the 
reasoner  who  should  look  for  the  appropriate  powers  of  ei- 
ther priest  or  bishop  in  the  constitution  and  canons  alone, 
would  commit  a  blunder  as  egregious,  as  if  he  should  mis- 
take the  channel  for  the   stream,  or  should  adopt  '  Montes- 
quieu's Spirit  ofLaws,^  and  '  the  Federalist^''  for  text  books 
on  Episcopacy. 


I 


CHAPTER  VIII 


Is  it  safe  to  commit  the  ojjice  of  a  Judge  in  ecclesiastical 
matters,  to  the  hands  of  the  bishop  alone,  in  every  dio- 
cese ? 

If  I  have  not  entirely  failed  in  my  course  of  argument, 
both  in  the  tenth  lecture  and  in  the  foregoing  chapter,  the 
office  of  judge  is  in  the  bishops'  hands  already,  and  never 
was  any  where  else  by  right  or  lawful  authority.  And 
hence,  I  must  be  permitted  to  question  the  soundness  of 
the  practice  first  introduced  by  the  Church  of  Rome,  but 
not  sanctioned  in  the  primitive  ages,  of  a  bishop's  appoint- 
ing a  substitute,  under  the  name  of  commissary,  to  perform 
this  duty  for  him.  It  is  a  universal  principle  of  law  that 
the  office  of  a  judge  may  not  be  delegated  at  the  judge's 
pleasure ;  and  therefore  it  is  not  to  be  questioned,  that  if 
at  any  time  the  business  became  too  oppressive  for  the 
bishop  himself  to  oversee,  the  proper  remedy  would  have 
been  to  lessen  the  size  of  the  diocese,  or  employ  suffi'agan 
bishops  throughout  its  districts,  rather  than  to  make  the  of- 
fice of  ecclesiastical  judge  and  that  of  ecclesiastical  advo- 
cate, mere  secular  concerns,  held  and  prosecuted  for  the 
sake  of  the  salary  and  the  fees,  as  has  been  the  well  known 
fact  throughout  Europe,  for  ages  together. 

But  it  does  not  follow  from  this  doctrine,  that  the  office 
of  judge  is  committed  to  the  bishop  alone,  for  the  true  ec- 
clesiastical constitution  of  the  primitive  Church  plainly  es- 
teemed the  presbyters  of  every  diocese  as  the  council  of 


364  DISSERTATION.  [CHAPTER  8. 

their  bishop,  to  assist,  advise,  and  labor  with  him,  in  all  the 
duties  of  his  arduous  and  most  difficult  station.  And  the 
common  law  probably  received  from  this  very  quarter,  the 
wise  and  excellent  provision,  by  which  every  lawyer  is  al- 
lowed, (nay,  hound,  if  we  properly  construe  his  oath  of  of- 
fice) to  be  the  Amicus  curice,  or  friend  of  tlie  court ;  so  as 
to  justify  him  in  proffering  his  opinion,  unasked  and  with- 
out any  concern  in  the  cause,  if  he  sees  the  judge  or  judges 
in  danger  of  deciding  erroneously. 

Therefore,  while  the  bishop  is  the  judge,  the  assembled 
presbyters  are  a  council,  acting  and  deliberating  with  him. 
Every  presbyter  is  a  member  of  this  council,  by  virtue  of 
his  office,  and  in  all  cases  of  the  trial  of  a  clergyman,  should 
be  bound  to  attend,  unless  prevented  by  some  providential 
hindrance.  Nor  is  it,  in  the  nature  of  things,  to  be  dread- 
ed, that  a  bishop,  presiding  as  judge  in  such  an  assembly, 
would  ever  be  likely  to  err  seriously,  either  in  temper  or 
in  judgment. 

But  if  he  should,  it  is  no  part  of  the  true  ecclesiastical 
system  to  leave  the  injured  party  without  appeal.  Thus 
in  the  mother  Church  of  England,  an  appeal  maybe  taken 
from  the  archdeacon  to  the  bishop,  and  from  the  bishop  to 
the  archbishop;  and  his  judgment  was  final,  until,  by  Stat. 
'25.  Hen.  8.  c.  19.  it  was  provided,  that  an  appeal  might 
1)6  had  from  the  archbishop  to  the  king;  although  the 
granting  such  appeal  was  not  a  matter  of  right  but  of  fa- 
vour. (See  Burn's  Ecc.  Law  vol.  1.  p.  59.)  But  what 
is  more  to  our  purpose, — for  we  have  neither  archdeacon 
lo  begin,  nor  archbishop  to  finish  the  work  of  ecclesiastical 
justice, — :the  primitive  Church  summoned  many  councils 
of  bishops  to  determine  cases  where  a  clergyman  was  con- 
demned by  his  diocesan.  In  precise  accordance,  therefore, 
with  primitive  praptice,  and  in  perfect  analogy  with  the 


CHAPTER    8.]  DISSERTATION.  365 

civil  judicature  of  the  United  States,  an  appeal  should  lie 
from  the  judgment  of  any  single  bishop,  to  the  house  of 
BISHOPS,  (just  as  an  appeal  may  be  had  from  any  circuit 
Judge  in  equity,  to  the  Supreme  Court  in  bank,)  whose  judg- 
ment of  course,  would  be  final.  Nothing  short  of  this  pro- 
vision can  be  a  full  security  for  the  rights  of  the  clergy  on 
the  one  hand,  and  for  unit  1/  of  principle  throughout  the 
various  dioceses,  on  the  other. 

For,  as  the  matter  now  stands,  the  condemnation  of  a 
clergyman,  however  just,  does  not  carry  with  it  that  uni- 
versal acquiescence  which  is  necessary,  both  to  the  charac- 
ter of  the  bishop  concerned,  and  the  peace  of  the  Church 
at  large.  A  man  degraded  under  our  present  regulations, 
cannot,  indeed,  be  restored  to  the  ministry  by  any  other 
bishop  ;  but  he  can  go  up  and  down,  sowing  the  seeds  of 
calumny  and  discord  ;  he  can  make  a  party  to  espouse  his 
cause,  and  vilify  and  censure  those  who  are  in  authority ; 
he  can  publish  appeals  to  general  sympathy — and  the  pub- 
lic are  always  flattered  by  being  adopted  as  patrons  by  the 
injured  and  oppressed — -he  can  oppose  the  supposed  char- 
acter of  one  bishop  against  that  of  another,  and  by  ming- 
ling a  judicious  vein  of  commendation  with  his  censures  and 
complaints,  he  can  foment  a  spirit  of  division  amongst  even 
the  bishops  themselves,  the  evil  effects  of  which  may  be  felt, 
although  they  admit  of  no  remedy.  But  give  such  a  man 
the  right  of  appeal  to  the  house  of  bishops,  and  all  his  arts 
will  be  unavailing ;  because  if  he  does  not  chuse  to  avail 
himself  of  it,  he  admits,  in  spite  of  himself,  the  justice  of 
his  Diocesan  ;  and  if  he  does  take  his  appeal,  the  decision, 
whatever  it  might  be,  would  be  entitled  to,  and  would  un- 
doubtedly obtain,  a  universal  acquiescence,  against  which 
slander  would  be  hurtless,  and  censure  would  be  vain. 

But  there  is  another  reason  for  this  provision,  which  to 

3i* 


'i66  DISSERTATION.  [CHAPTER  8. 

my  mind  seems  conclusive.  Our  bishops  are  ordinary  men, 
of  like  passions  and  infirmities  with  others,  and,  however 
upright  their  intentions  must  in  charity  be  admitted  to  be, 
liable  to  err.  What,  m  the  present  state  of  our  ecclesias- 
tical system,  is  to  prevent  the  establishment  of  diversities 
in  the  different  dioceses,  either  with  the  open  approbation, 
or  at  least  the  tacit  consent  of  the  bishops  themselves,  so 
that,  in  a  few  years  more,  the  Church  in  one  State  shall  be 
quoted  as  a  positive  antagonist  to  the  Church  in  another? 
Suppose  any  of  the  bishops  should  chuse  to  disregard  the 
canons,  encourage  irregularities,  and,  in  effect,  introduce  a 
system  seriously  at  variance  with  the  sense  of  his  brethren 
and  the  provisions  of  the  Church,  where  is  the  remedy? 
This  evil  cannot  be  reached  unless  his  own  convention 
chuse  to  impeach  him,  which  they  certainly  would  never 
do, -if  his  errors  were  only  those  of  easiness  or  liberality 
springing  from  a  desire  to  suit  the  genius  of  the  age,  and  as- 
sociated with  amiable  and  pious  feeling.  And  yet  the  con- 
quences  to  the  Church  might  be  perilous  in  the  extreme, 
for  nothing  can  be  imagined  so  likely  to  rend  our  present 
unity  to  pieces.  Let  it  once,  however,  be  understood,  that 
the  bishop  is  the  judge — let  the  sentence  in  every  ecclesi- 
astical question  in  his  diocese  go  forth  as  his  sentence — and 
let  an  appeal  lie  from  him  to  the  house  of  bishops ;  and  it 
is  plain  that  so  long  as  there  was  one  sound  and  intelhgent 
Churchman  in  his  diocese,  every  abuse  could  be  brought  to 
the  test,  in  a  regular,  respectful,  and  creditable  way.  Is  it 
necessary  to  ask  any  mind  of  common  sense  and  common 
feeling,  whether  this  would  not  be  a  better  state  of  things, 
than  a  division  of  diocese  against  diocese — bishop  against 
bishop — and  faction  against  faction  ;  each  with  its  political 
weapon — a  partizan  newspaper  called  religious — and  the 
political  spirit  of  warfare  to  carry  it  along  ?     To  this  con^ 


CHAPTER  8.]  DISSERTATION.  367 

dition  the  'genius  of  the  age'  will  bring  the  Church  sooner 
or  later,  if  a  remedy  be  not  applied  in  time.  As  yet,  we 
enjoy  a  large  measure  of  substantial  concord :  God  grant 
that  nothing  may  be  left  undone  to  perpetuate  it  to  the  end 
of  time. 


CHAPTER    IX 


In  what  manner  should  Ecclesiastical  trials  be  conducted 
so  as  to  insure  the  attainment  of  justice,  ivith  a  due  re- 
gard to  the  rights  of  the  accused,  and  the  order  of 
the  proceedings  1 

It  is  laid  down  in  Burn's  Ecclesiastical  Law,  (3  vol.  p. 
48.)  that  '  the  ecclesiastical  courts  do  proceed  according  to 
the  rules  of  the  civil  and  canon  law ;  the  suit  is  commenced 
by  libel,  the  witnesses  are  privately  examined,  there  are 
exceptions  and  replications,  the  sentence  is  published,  and 
there  lies  an  appeal, '  as  was  mentioned  before. 

The  great  advantages  of  this  course,  especially  in  eccle- 
siastical matters,  are,  the  delicacy  with  which  the  testimony 
can  be  obtained,  the  certainty  with  which  is  is  recorded  for 
future  pleadings,  and  the  perfect  opportunity  thereby  af- 
forded to  the  appellate  jurisdiction  to  determine  on  the  jus- 
tice of  the  whole  case,  as  well  with  regard  to  the  fact  as  to 
the  law. 

The  office  of  advocate  in  the  ecclesiastical  courts  of  Eu- 
rope, is  an  office  by  itself.  In  England,  it  is  discharged  by 
the  Proctors,  who  are  gentlemen  learned  in  the  civil  and 
the  canon  law,  and  under  an  oath  of  office  to  perform  their 
important  duty  faithfully. 

An  arrangement  like  this  in  our  Church,  vv'ould  seem  nei- 
ther practicable  nor  expedient.  But  instead  of  it,  the  bish- 
op or  the  standing  committee  might  appoint  one  of  the  pres- 
byters to  conduct  the  proceedings  against  the  accused,  and 


CHAPTER  9.]  DISSERTATION  .  369 

the  accused  might  be  at  liberty  to  select  any  one  of  the  res- 
idue of  the  presbyters  to  assist  him  in  his  defence.  And  a 
few  of  the  presbyters  in  every  diocese  would  thus  soon  grow 
into  the  knowledge  and  experience  necessary  to  do  the  du- 
ty of  a  proctor,  under  our  comparatively  simple  system. 

This  would  seem  a  much  better  arrangement  than  the 
calling  in  professional  advocates  from  the  courts  of  the  civil 
commonwealth  :  first,  because  it  is  a  fundamental  princi- 
ple in  the  whole  administration  of  justice,  that  the  advo- 
cate as  well  as  the  party  should  be  under  the  jurisdiction 
of  the  court.  It  is  this  which  enables  the  civil  judge  to  en- 
force order,  and  command  obedience  from  the  advocates 
themselves,  and  to  prevent  their  indulging  in  any  language 
or  deportment  inconsistent  with  the  dignity  of  justice.  But 
it  is  evident  that  none  but  the  ministry  are  under  these  obli- 
gations to  the  ecclesiastical  judge,  for  the  civil  lawyer  is  en- 
tirely out  of  his  jurisdiction,  unless  he  should  be  a  member 
of  the  communion,  which,  unhappily,  might  not  often  oc- 
cur. Of  course,  the  analogy  of  the  civil  courts,  as  well  as 
the  express  regulations  of  the  ecclesiastical  courts  in  Eu- 
rope, point  to  the  propriety  of  using  the  ministry  of  the  di- 
ocese concerned,  in  the  office  of  advocates. 

Secondly,  the  knowledge  of  the  subject  involved  in  all 
ecclesiastical  proceedings,  should  be,  and  must  be  presumed 
to  be,  most  familiar  to  the  clergy.  To  the  civil  lawyer, 
brought  in  upon  the  spur  of  the  occasion,  the  whole  matter 
would  commonly  be  new  ;  and  however  fluent,  ingenious, 
subtle,  and  technical  he  might  be,  yet  in  the  nature  of  things, 
his  services  would  not  be  half  so  likely  to  help  the  discov- 
ery of  truth,  or  promote  the  simple  ends  of  justice. 

Thirdly,  however,  it  should  never  be  forgotten,  that  an 
ecclesiastical  trial  is  a  solemn  and  religious  transaction,  de- 
manding on  the  part  of  all  concerned,  a  serious  preparation 


370  DISSERTATION.  [CHAPTER  9 

of  heart,  and  a  sincere  desire  that  He  who  is  the  Truth, 
might  preside  over  the  decision.  Hence  the  obvious  pro- 
priety of  having  the  management  of  every  step  in  the  hands 
of  consecrated  men ;  for  while  it  may  well  be  admitted  that 
the  ministerial  office  is  not  always  a  sufficient  protection 
against  the  temptations  of  human  infirmity,  yet  after  all, 
the  Church  can  yield  us  no  better. 

The  principle,  first  mentioned,  will  aid  us  in  determin- 
ing another  important  question,  viz.  What  degree  of  pub- 
licity should  be  given  to  the  trial  ?  For  in  the  case  of  our 
criminal  courts,  the  public  are  admitted  without  limitation, 
as  a  general  rule,  because  the  causes  concern  every  man  in 
the  community,  one  as  much  as  another ;  and  because  the 
jurisdiction  of  the  court  extends  over  all  who  are  present, 
and  the  judge  can  at  any  time  order  the  sheriff  to  clear  the 
court-room,  or  fine  or  imprison  any  disorderly  spectator 
who  should  disturb  the  proceedings.  But  neither  of  these 
reasons  applies  to  the  case  of  our  ecclesiastical  tribunals ; 
because  the  civil  power  gives  us  no  officer  to  execute  our 
orders  in  the  preservation  of  public  decorum,  and  because 
the  subject  matter  of  an  ecclesiastical  cause  is  only  the  con- 
cern of  that  particular  ecclesiastical  body.  Hence,  in  anal- 
ogy with  the  principle  which  regulates  the  courts  of  the 
commonwealth,  none  ought  to  be  admitted  to  be  spectators 
at  an  ecclesiastical  trial,  but  those  who  belong  to  the  Church 
in  that  diocese,  because  no  other  are  in  any  sense  under  its 
ecclesiastical  jurisdiction.  Should  the  infidel  come  in  to 
scoff,  and  go  out  to  scatter  ridicule  amongst  the  communi- 
ty ?  Should  other  denominations,  perhaps  with  unfriendly 
feelings,  and  destitute  of  the  knowledge  or  the  fairness  ne- 
cessary to  report  correctly,  come  in  to  gratify  their  mere 
curiosity,  with  proceedings  in  which  they  can  have  no 
possible   concern  ?     Or   should   even  a   member   of   the 


CHAPTER  9.]  DISSERTATION.  371 

Church  from  another  diocese  have  a  right  to  be  present  in 
a  court,  which  has  no  authority  over  him,  and  cannot  call 
him  to  any  account  if  he  should  conduct  himself  with  the 
grossest  impropriety  ? 

It  appears  to  me  that  every  argument  of  respect  for  the 
administration  of  justice — every  motive  of  regard  for  the 
order,  and  seriousness,  and  Christian  responsibility,  which 
should  characterize  an  ecclesiastical  tribunal,  must  deter- 
mine the  necessity  of  some  limitation  on  the  point  of  pub- 
licity, drawn  from  the  plain  principles  of  analogy  with  eve- 
ry other  judicial  proceeding.  On  the  other  hand,  all  pos- 
sible liberty  should  be  secured  for  the  admission  of  every 
one  who  did  belong  to  the  diocese  in  question.  All  the 
clergy  as  a  matter  of  duty,  all  the  communicants  of  the 
Church  who  could  find  room,  as  a  matter  of  right,  and  oth- 
er individuals  as  a  matter  of  favor,  would  make  an  assembly 
large  enough  for  every  end  of  justice,  and  every  feehng  of 
sympathy ;  so  that  the  principles  of  Christian  order,  and 
the  actual  advantages  of  a  public  audience,  might  be  pre- 
served together. 

The  only  objection  which  I  can  conceive,  against  the 
general  principles  here  recommended,  rests  upon  the  sup- 
posed incapacity  of  our  bishops  and  clergy  to  preside  over 
a  court  or  conduct  a  trial.  To  this,  however,  I  confidently 
answer,  that  ample  competency  will  soon  be  exhibited  on 
their  part,  when  it  is  once  understood  that  it  is  expected  of 
them.  The  taking  of  the  testimony  in  writing  before 
hand,  in  the  well  known  manner  of  commissions,  makes 
the  subsequent  management  of  the  trial  much  more  easy  ; 
and  the  limited  range  of  the  causes  likely  to  occupy  the  at- 
tention of  an  ecclesiastical  court,  renders  it  by  no  means 
difficult  to  acquire  quite  as  much  knowledge  and  skill,  as  a 
Christian  tribunal,  solemnly  desirous  of  truth,  can  ever 


372  DISSERTATION*  [CHAPTER  9. 

demand.  Besides  which,  it  is  to  be  recollected,  that  our 
bishops  and  clergy  have  abundant  facilities  for  the  consulta- 
tion of  a  legal  friend,  whenever  any  point  of  real  difficulty 
may  come  before  them. 

I  conclude  this  chapter  by  an  interesting  extract  from 
Hooker,  bearing  on  the  v.?hole  subject  at  large.  (Eccl.  Pol, 
B.  7.  2  vol.  p.  362.) 

'  A  hard  and  toilsome  thing  it  is,'  saith  he,  and  most  truly, 
'  for  a  bishop  to  know  the  things  that  belong  unto  a  bishop. 
A  right  good  man  may  be  a  very  unfit  magistrate.  And 
for  the  discharge  of  a  bishop's  othce,  to  be  well  minded  is 
not  enough,  no,  not  to  be  well  learned  also.  Skill  to  in- 
struct is  a  thing  necessary,  skill  to  govern  much  more 
necessary,  in  a  bishop.  It  is  not  safe  for  the  Church  of 
Christ,  when  bishops  learn  what  belongs  to  government,  as 
empirics  learn  physic  by  killing  the  sick.  Bishops  were 
wont  to  be  men  of  great  learning  in  the  laws,  both  civil  and 
of  the  Church  ;  and  while  they  were  so,  the  wisest  men 
in  the  land  for  counsel  and  government  were  bishops.' 

'  Know  we  never  so  well  what  belongeth  unto  a  charge 
of  so  great  moment,  yet  can  we  not  therein  proceed  but 
with  hazard  of  public  detriment,  if  we  rely  on  ourselves 
alone,  and  use  not  the  benefit  of  conference  with  others.  A 
singular  mean  to  unity  and  concord  amongst  themselves,  a 
marvellous  help  unto  uniformity  in  their  dealings,  no  small 
addition  of  weight  and  credit  unto  that  which  they  do,  a 
strong  bridle  unto  such  as  watch  for  occasions  to  stir  against 
them  ;  finally  a  very  great  stay  unto  all  that  are  under  their 
government,  it  could  not  choose  but  be  soon  found,  if  bish- 
ops did  often  and  seriously  use  the  help  of  mutual  consul- 
tation.' '  But  the  hurt  is  more  manifestly  seen  which  doth 
grow  to  the  Church  of  God  by  faults  inherent  in  their  sev- 
eral actions  ;  as,  when  they  carelessly  ordain  ;  when  ihey" 


CHAPTER  9.]  DISSERTATION.  373 

institute  negligently ;  when  they  visit  for  form's  sake,  rath- 
er than  with  serious  intent  to  do  good ;  when  their  courts 
erected  for  the  maintenance  of  good  order  are  disordered ; 
when  they  regard  not  the  clergy  under  them  ;  when  any 
thing  appeareth  in  them  rather  than  a  fatherly  affection  to- 
wards the  flock  of  Christ ;  when  they  have  no  respect  to 
posterity  ;  and  finally  when  they  neglect  the  true  and  re- 
quisite means  whereby  their  authority  should  be  upheld.' 


CHAPTER  X 


Hoiv  far  is  it  expedient  that  each  Diocese  should  have  its 
own  constitution  and  canons,  on  subjects  for  which  the 
canons  of  the  general  Church  might  provide  as  well  7 

I  have  often  thought  that  the  analogy  which  is  supposed 
to  have  governed  the  estabhshment  of  our  American  Church 
PoUty,  has  introduced  a  needless  degree  of  confusion  into 
the  business  of  ecclesiastical  legislation,  neither  desirable 
in  itself,  nor  justified  by  the  nature  of  the  subject. 

The  Federal  compact  between  the  several  States  of  the 
Union  is  so  guarded,  that  the  State  legislatures  and  the 
Federal  legislature  can  seldom  come  into  conflict.  The 
subjects  for  the  action  of  Congress,  are  expressly  defined, 
and  all  other  subjects  are  reserved  to  the  States  respective- 

But  this  principle  of  analogy  does  not  apply  fairly  to  the 
constitution  of  the  Church.  The  subjects  on  which  our 
General  Convention  may  legislate,  are  not  defined ;  nor  is 
there  any  express  reservation  of  all  not  therein  contained, 
to  the  dioceses  severally.  So  loose  and  general,  indeed,  is 
'  this  matter,  that  some  of  the  most  profound  and  able  jurists 
have  contended,  that  the  rights  of  the  dioceses  are  to  be 
gathered  from  the  express  language  of  the  general  consti- 
tution ;  instead  of  the  contrary  principle,  namely,  that  the 
dioceses  possess  all  the  powers  which  that  constitution  has 
not   taken  away. 


CHAPTER   10.]  DISSERTATION.  375 

However  this  point  may  be,  one  thing  is  certain  :  that 
the  primitive  Church  allowed  the  particular  dioceses  a  great- 
er measure  of  control  than  our  general  constitution  sanc- 
tions, because  the  bishops,  (at  least  in  the  larger  sees,  i.  e. 
the  metropolitans)  exercised  the  right  of  arranging  their 
own  declaration  of  faith,  and  modifying  their  own  form  of 
worship.  Whereas  our  constitution  does  not  allow  of  an}- 
change  whatever  in  the  articles  or  the  liturgy,  by  the  action 
of  any  other  body  than  the  general  convention  ;  and  our 
general  canons  have  legislated  upon  almost  every  subject 
that  could  form  the  topic  of  diocesan  legislation.  And,  as- 
suredly, no  lover  of  union  and  order  would  desire  to  have 
it  otherwise.  Better,  for  every  possible  reason,  does  it 
seem,  that  the  Church  should  have  but  one  legislature,  and 
should  present  but  one  aspect ;  so  that  a  clergyman  should 
have  only  a  single  system  of  canons  to  study,  and  that  one 
bearing  on  every  diocese  alike,  from  Maine  to  Florida. 

The  Diocesan  conventions  would  still  have  enough  to 
do,  if  they  were  relieved  of  the  burthen  of  canonical  reg- 
ulations. The  admission  of  Churches,  the  parochial  re- 
ports, the  raising  of  revenue,  the  adoption  of  measures  in 
aid  of  theological  education,  domestic  missions,  and  minis- 
terial support,  and  the  carrying  into  execution  \^*iiatever  de- 
sign might  seem  necessary  for  the  prosperity  of  the  diocese, 
would  still  form, — as  they  now  do — the  cliief  subjects  of 
their  attention.  Is  it  not  then,  desirable,  that  the  general 
system  should  be  perfected  as  soon  as  practicable,  especially 
in  those  particulars  which  concern  the  Judiciary  of  the 
Church,  and  that  it  should  be  placed  on  such  a  foundation, 
as  should  extend  the  perfect  unity  of  our  faith  and  worship, 
to  every  other  topic  of  practical  importance  to  our  eccle- 
siastical peace  and  welfare  ? 

I  suggest  these  hints,  to  more  learned  and  w'iser  intel- 


376  DISSERTATION.  [CHAPTER  10. 

lects,  in  the  humble  hope  that  they  may  assist  in  some 
measure  to  direct  attention  towards  the  completing  of  a 
work,  so  admirably  planned,  and  thus  far,  so  happily  ex- 
ecuted. And  I  only  add  my  fervent  prayer,  that  the  peace 
of  Christian  affection,  and  the  strength  of  Christian  uni- 
ty, may  so  characterize  this  favored  branch  of  the  prim- 
itive Church,  as  to  make  it  a  glory  and  a  praise  to  the  end 
of  the  world. 


CONCLUSION. 


Some  of  my  readers  may  be  disposed  to  censure  the  views 
of  ecclesiastical  justice  presented  in  the  foregoing  pages, 
on  the  ground  that  they  bear  too  strong  a  resemblance  to 
our  civil  system.     Perhaps  they  may  be  aided  in  their 
judgment  by  reflecting,  that  no  plan  can  possibly  be  adopted 
which  is  not  in  accordance,  to  an  equal  degree,  with  some 
worldly  institution,  while  this  seems  the  only  one,  justified 
by  scriptural  and  primitive  principles.     The  mode  of  trying 
clergymen  now  established  in  many  of  our  dioceses,  is  in 
fact  a  perfect  copy  from  the  military  code  of  the  land. 
The  court  martial  consists  of  officers  appointed  by  the  Sec- 
retary of  War,  their  sentence  is  transmitted  to  the  Presi- 
dent, who  confirms  it,  and  decides  accordingly,  or  who  or- 
ders a  new  trial,  as  to  his  judgment  may  seem  best.     And 
this  is  in  complete  concord  with  the  ecclesiastical  plan,  by 
which  the  bishop  appoints  presbyters  to  try  their  brother 
clergyman,  and  receives  their  opinion  in  writing,  and  pro- 
nounces his  sentence  thereupon,  or  directs  a  new  trial  if  he 
thinks  proper.     It  may  surely,  then,  be  called  a  strange 
preference  for  the  Church  to  avow,  of  the  militarij  over 
the  civil  system — a  strange  course  for  those  who  dread 
episcopal  power,  to  fly  from  the  mode  of  Scripture,  of  the 
primitive  Church  and  of  the  Church  of  England,  and  take  re- 
fuge under  the  shelter  of  martial  laio. 

To  others,  it  may  not  be  acceptable  to  find  such  frequent 
reference  to  the  Church  of  England,  as  an  authority  on 

33 


378  CONCLUSION. 

the  subject  of  our  ecclesiastical  system,  lest  it  might  serve 
as  a  handle  to  our  Christian  brethren  of  other  denomina- 
tions, who  are  so  fond  of  using  this  title  for  the  sake  of  ex- 
citing against  us  the  ignorant  prejudice  of  political  antipathy. 
But  to  this  apprehension,  I  reply,  that  the  intelligence  and 
good  sense  of  the  American  people  cannot  be  abused  in 
this  way,  much  longer.  They  know  that  almost  every  re- 
ligious sect  in  the  country  is  as  perfectly  foreign  in  its  origin 
and  principles  as  the  Episcopal  Church.  We  have  indeed, 
the  honor  of  producing  a  few  originals  in  this  department, 
— the  Mormonites  for  instance, — and  some  modern  com- 
pounds  of  European  notions,  which  I  shall  not  name,  and 
which  it  is  very  likely,  may  multiply  in  these  days  of  stren- 
uous innovation.  But  all  the  important  branches  of  Chris- 
tianity have  a  foreign  root,  and  many  of  them  are  establish- 
ments  of  monarchical  governments  as  well  as  the  Church 
of  England.  Whence  came  our  Presbyterian  brethren  ? — 
our  Baptist  brethren  ? — our  Methodist  brethren  ? — our  Lu- 
theran brethren  ?  Whence  came  the  Convenanters,  the 
Seceders,  the  Dutch  Reformed,  the  Associate  Reformed, 
the  Society  of  Friends,  the  Swedenborgians  ?  Nay,  whence 
came  the  Congregationalists  themselves  ?  Germany,  Hol- 
land, Sweden,  Scotland,  and  England,  are  the  soils — all 
equally  foreign — all  equally  monarchical — from  which  the 
whole  of  these  and  other  sects  have  been  transplanted  to  this 
country.  And  are  we,  alone,  to  be  twitted  with  our  origin  ? 
Is  the  descent  from  England  to  become  a  reproach  to  us 
alone  ?  Or  is  the  English  Episcopalian  forbidden,  by  some 
hidden  law  of  his  moral  constitution,  to  change  his  relations 
from  monarchy  to  republicanism,  while  the  English  Metho- 
dist, the  English  Baptist,  the  English  Presbyterian,  with 
all  the  rest  of  our  modern  sects,  shall  pass  free  from  all 
impeachment  or  suspicion  ? 


CONCLUSION.  379 

In  the  order  of  events,  the  bond  of  political  connexion 
which  once  united  these  States  to  England,  is  severed,  and 
our  flourishing  and  favored  land  is  'politically  free.  Let  it 
be  religiously  free  likewise.  Let  not  the  voluntary  chains 
of  sectarian  bigotry  be  fastened  on  any  portion  of  our  com- 
munity. The  Protestant  Episcopal  Church  is  derived  from 
the  Church  of  England,  just  as  the  Presbyterian  Church  is 
derived  from  the  Church  of  Scotland,  and  the  Lutheran 
Church  is  derived  from  the  Church  of  Germany.  Our  in- 
dependence in  every  matter  of  allegiance  and  government, 
both  temporal  and  Spiritual,  is  as  perfect  as  that  of  any  peo- 
ple whatever.  It  is  only  the  Church  of  Rome  which  looks 
beyond  the  boundary  of  the  United  States,  to  a  foreign  Di- 
rector. Be  the  danger  of  this  connexion  what  it  may — 
there  is  not  a  Congregationalist  in  the  land  who  has  less  to 
do  with  it  than  we  have. 

I  confess  therefore,  that  I  feel  no  disposition  to  pass  by  an 
origin,  which  is  common  alike,  not  only  to  almost  all  the  reli- 
gion, but  to  all  the  arts,  and  sciences,  and  professions  of  our 
country.  What  would  our  artisans  perform,  without  the  prin- 
ciples and  practice  of  English  manufactures  ?  What  is  our 
commerce  but  an  application  of  the  system  of  English  trade  ? 
What  would  our  physicians  effect,  if  it  were  not  for  the 
knowledge  derived  from  English  medicine  ?  How  should 
our  judges  and  our  lawyers  decide,  if  they  were  deprived  of 
English  jurisprudence  ?  What  would  our  farms  and  our 
husbandry  produce,  without  English  agriculture  ?  Nay,  do  not 
our  very  politicians  themselves,  draw  their  resources  from 
the  English  fountain  ?  Did  not  England  furnish  the  prin- 
ciples of  the  American  revolution  ?  Were  not  those  prin- 
ciples approved  on  the  floor  of  the  British  Parliament  ?  and 
have  we  any  thing  desirable  as  a  nation,  which  does  not 
stand  connected  by  derivation  with  the  very  same  source, 


380  CONCLUSION. 

from  which  we  take  our  principles  of  Ecclesiastical  polity  ? 
The  child  may  surpass  the  parent — but  he  must  not,  for 
that  reason,  disparage  his  ancestry.  Much  less  should  he 
keep  up  a  spirit  of  discord  and  bitterness,  merely  because, 
in  consequence  of  a  family  quarrel,  he  has  set  up  for  him- 
self. Far  from  us,  then,  be  that  narrow-hearted,  time-serv- 
ing, and  mistaken  prudence,  which  would  seem  to  forget 
from  what  country  we  are  descended.  From  England  we 
derive  our  arts,  our  sciences,  our  government,  our  religion, 
our  language,  yea,  our  very  hfe.  Are  we  the  worse  Amer- 
icans for  this  ?  Nay,  surely.  We  are  a  young  people  in 
a  new  world,  and  must,  perforce,  have  originated  in  some 
other  quarter.  Let  those  who  do  not  like  our  English 
derivation,  shew  us  a  better,  if  they  can. 


Date  Due 

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